An Updated Vedic Concordance. (2007)

HARVARD ORIENTAL SERIES W Edited by MICHAEL WITZEL VOLUME SIXTY-SIX IE EV PR PR EV IE W  AN UPDATED VEDIC CONCORDANCE Maurice Bloomfield’s A Vedic Concordance enhanced with new material taken from seven Vedic texts Printed and CD edition W by IE MARCO FRANCESCHINI EV Part I: a - na PR PUBLISHED BY THE DEPARTMENT OF SANSKRIT AND INDIAN STUDIES, HARVARD UNIVERSITY AND MIMESIS EDIZIONI MILAN, ITALY 2007 © Copyright 2007 by The President and Fellows of Harvard College and Mimesis Edizioni All rights reserved – Tutti i diritti riservati Printed in Italy – Stampato in Italia No part of this book may be used or reproduced in any manner whatsoever without written permission except in case of brief quotations embodied in critical articles and reviews La traduzione, l’adattamento totale o parziale, la riproduzione con qualsiasi mezzo (compresi i film, i microfilm, le fotocopie), nonché la memorizzazione elettronica, sono riservati per tutti i paesi W For information: Michael Witzel, Editor-in-chief of the Harvard Oriental Series Department of Sanskrit and Indian Studies 1 Bow Street, 3rd fl., Cambridge, MA 02138, USA email: witzel@fas.harvard.edu Per informazioni: Associazione Culturale Mimesis IE phones (general): x-1-617-495 3295 (also voice messages), 617-496 8570 - fax 496 8571 - direct line 496 2990 (also voice messages) EV Via Mario Pichi, 3 – 20143 Milano C.F.: 97078240153; P. IVA: 10738360154 telefax: +39 02 89403935 Per urgenze: +39 347 4254976 E-mail: mimesised@tiscali.it Catalogo e sito Internet: www.mimesisedizioni.it PR Library of Congress Cataloguing in Publication Data An Updated Vedic Concordance. Maurice Bloomfield’s A Vedic Concordance enhanced with new material taken from seven Vedic texts. (Harvard Oriental Series; v. 66) ISBN 978-0-674-03080-0 I. Franceschini, M. 1965- II. Title III. Series: Harvard Oriental Series; 66 CIP  CONTENTS INTRODUCTION TO THIS EDITION 1. Preface . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . vii 2. The new material . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . viii A. Paippalåda Saµhitå (kå±¥as 1-15) . . . . . . . . . . . . . . . . . . . . . . . . . . . x B. Jaiminîya Bråhma±a . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . xii C. Ka†ha Åra±yaka . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . xiv W D. Baudhåyana Çrautasûtra . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . xiv E. Månava Çrautasûtra . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . xv F. Jaiminîya and Våråha G®hyasûtra . . . . . . . . . . . . . . . . . . . . . . . . . . xvii 3. Notes on the enclosed CD . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . xviii 4. Acknowledgements . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . xix IE INTRODUCTION TO THE FIRST EDITION Preface . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . xxi General plan of the Concordance . . . . . . . . . . . . . . . . . . . . . . . . . . . . . xxi EV Primary uses of the Concordance . . . . . . . . . . . . . . . . . . . . . . . . . . . . . xxii Secondary uses of the Concordance . . . . . . . . . . . . . . . . . . . . . . . . . . . xxii Scope of the Concordance . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . xxiv Future work complementary to the Concordance . . . . . . . . . . . . . . . xxvii Acknowledgment of obligations . . . . . . . . . . . . . . . . . . . . . . . . . . . . xxviii Explanations introductory to the use of the Concordance . . . . . . . . . . . . . . . . xxx General scope of these explanations . . . . . . . . . . . . . . . . . . . . . . . . . . xxx PR General remarks on the character of the variants . . . . . . . . . . . . . . . . xxx Methods used in reporting the variants . . . . . . . . . . . . . . . . . . . . . . . xxxiii Bibliography of the works cited, with abbreviations of their titles . . . xxxvi Abbreviations . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . xlviii Alphabetic list of abbreviations of the titles of the cited texts . . . . . xlviii List of a few other abbreviations used in the Concordance . . . . . . . . . . li UPDATED VEDIC CONCORDANCE Alphabetic list of Vedic mantras with citations and variants (a - na) . . . 1-1093 PR EV IE W  INTRODUCTION TO THIS EDITION 1. PREFACE This work is a partial but significant update of Maurice Bloomfield’s monumental Vedic Concordance, published in 1906 by Harvard University Press. Bloomfield’s repertoire collects and organizes the mantras – metrical stanzas and prose formulas, whether cited sakalapå†hena or pratîkena – found in all the Vedic literature published at the time: in its over 1,100 in-folio pages, it lists more than 80,000 items – one fourth of them containing more than one mantra – taken from 119 Vedic texts. Far from being simply an index of mantras, the W Concordance records the variants – if any – of all mantras: if related mantras occur in contiguous places in the alphabetical arrangement, they are grouped together – the variant readings being shown in parentheses; otherwise, when they occur in different places, they are linked by means of a huge, but straightforward, system of cross-references. IE Since its publication, the Concordance – on account of the impressive amount of material collected and its effective and accurate arrangement – became an unrivaled scholarly research tool in the field of Vedic as well as Indo-European studies. Nevertheless, Bloomfield was aware that his work could not claim to be “definitive”: in his own words, «[...] a considerable number of Vedic texts [...] are even now known to exist in manuscript; and although their publication may EV be deferred, it is in the end sure to come. It is plain that, all in due time, a supplement to the Concordance will become a necessity» (Preface, p. x). According to Bloomfield, an update of the Concordance is to be brought out as a «final supplement» at a time when «all, or nearly all, the remaining texts shall have seen the light of day» (Preface, ib.). To us, his faith in a “final” supplement to the Concordance seems, in a manner of speaking, rather optimistic: even though many Vedic texts have been published in the last century, previously PR unknown manuscripts have been discovered since then and more will hopefully be discovered in the future; inevitably, this will either lead to first editions of unpublished texts or throw new light on already published texts. One hundred and one years have passed since Bloomfield’s words; nevertheless we are still awaiting for the publication of some works that «are even now known to exist in manuscript». Thus, it would not sound too unrealistic to affirm that the Concordance is fated to remain a “work in progress” for quite some time: all the more so as Vedic studies, with few exceptions, no longer receive the attention – and the funding – they did in Bloomfield’s day. In short: we are still far from a comprehensive supplement to the Concordance, but we are able to present here its first partial update, one year after the vii centennial of its publication. Altogether, more than 30,000 mantras have been added to the bulk of the original textual material, taken from seven Vedic texts which were not included in Bloomfield’s work or were in need of major revision – namely: Paippalåda Saμhitå (kå±¥as 1-15), Jaiminîya Bråhma±a, Ka†ha Åra±yaka, Baudhåyana Çrautasûtra, Månava Çrautasûtra, Jaiminîya G®hyasûtra, and Våråha G®hyasûtra. Of these mantras, more than 8,000 – mostly taken from Paippalåda Saμhitå and Baudhåyana Çrautasûtra – are new to the Concordance and seemingly unrelated to any mantra already listed in it; while 4,500 more show previously unknown variants with respect to known mantras. Besides this, some 900 slips have been emended: all the ones pointed out by Edgerton and Bloomfield in their three volumes of Vedic Variants, along with W others noticed during the updating process. Finally, as the system of numerical references used by Bloomfield for the Månava Çrautasûtra was found to be faulty, that text has been entirely re-checked and the mantras organized on a different basis. This work was made possible by the prior complete digitalization of the IE original Vedic Concordance, carried out in 2001 at the University of Bologna by the present writer. That undertaking stemmed from a twofold consideration: in the first place, an electronic format offers searching features with far broader range and flexibility than those afforded by a printed version; secondly, it allows the user to add new material, make changes, and correct oversights directly in the EV core of the original work. Precisely from this point stems the feasibility of a single, updated work, the advantages of which, when compared to the publication of one (and, in the course of time, several) supplements, are self-evident. Thus, the electronic version of the enhanced Concordance is presented here in the enclosed CD, on the conviction that the printed book and the electronic text are both necessary as well as complementary. PR 2. THE NEW MATERIAL The “new” mantras have been entered in the body of the revised Concordance by carefully tuning them to the inner architecture and connecting devices of the original work. Consequently, as far as the arrangement of the material and its use are concerned, Bloomfield’s clear and concise introductory notes still hold good: these have been reprinted unchanged under the heading “Introduction to the First Edition”, along with his bibliographical references and abbreviations, the last two lists being supplemented with the relevant information on the seven Vedic texts the enhanced version of the Concordance is based on. Likewise, new mantras have to some extent been orthographically adjusted to viii match the Concordance’s standards. Since these standards are not stated in Bloomfield’s Introduction, they have been inferred from spelling practices observed in the Concordance itself, as listed below: every new mantra entered in the Concordance conforms to them. Peculiarities concerning single “new” texts have been described in paragraphs A-E. Please note that some of the spelling norms have no bearing on the alphabetical arrangement of items, and are therefore of little import for the user of the printed book: on the contrary, they will prove useful when making use of the electronic Concordance, where orthographic consistency is of the utmost importance: a) where the rules of external sandhi are applied, final pre-consonantal m (including labial mutes and m) is always written as anusvåra, e.g.: çarîraμ W bhindhi, saμpatanti, kiμ ca (never: çarîram bhindhi, sampatanti, kiñ ca), but for two exceptions: (i) final m remains unchanged in front of v if the latter is the result of sandhi of the particle u followed by a vowel (e.g.: çam v astu); (ii) when the prefix sam is compounded with a derivative of the stem råj- (e.g.: samråjå); IE b) in internal combination, anunåsika (not anusvåra) is found in front of sibilants and h (also, but very rarely, ¿), e.g.: vi¯çati¿, vapû¯ßi, må¯sam, a¯hasa¿, n°¯¿ – but tûß±îμça¯se, saμsk®tam; c) in internal combination, nasals followed by a mute are always written as EV the corresponding nasal, never as anusvåra, e.g.: aºkuçam, tantum (not: aμkuçam, taμtum); d) when final n preceded by a long vowel and followed by a vowel turns into a “nasalized vowel” it is always written as anunåsika (never as anusvåra or º), even when the preceding vowel is shortened, e.g.: rathå¯ iva (not råthaμ iva), agne maha¯ asi (< agne mahån asi); anunåsika (not anusvåra) has been used also to mark the “nasal l” resulting from the sandhi of final n with initial l (be this latter doubled or not), e.g.: asmi¯l loke, imå¯ lokån (but also, although PR very rarely: abhîmån lokån, with final n left unchanged); e) -ch- preceded by short vowel or å and followed by vowel is never expanded into -cch- or -c ch-, the latter being reserved for the result of the sandhi of final t in front of initial ch and ç, e.g.: p®chåmi, pucham (not: p®cchåmi, puccham), but b®hacchandå¿ (< *b®hat chandå¿), trikakuc chanda¿ (< *trikakut chanda¿), ucchi߆a¿ (< *ut çi߆a¿), tac chakeyam (< *tat çakeyam); f) sporadically inserted t between final n and initial s or ß has always been deleted; g) the sandhi of final a and å in front of initial ® is always written without spacing, e.g.: hemantenartunå, yathartava¿ (not: hemantena rtunå, yatha rtava¿). ix  Two orthographic aspects, which do not alter the alphabetical arrangement of the Concordance, were considered negligible by Bloomfield as of no philological consequence; thus, those discrepancies between mantras traceable to them are not recorded in the revised Concordance. These are: a) the alternation between ç, ß, s, ¿ resulting from external sandhi of final s in front of sibilants (Preface, p. x); note that, on the contrary, the dropping of a final s – opposed to its retention in whatever form in a related mantra – is regularly noticed in the Concordance; one should also bear in mind that, since the original Concordance has no special signs for jihvåmûlîya and upadhmånîya, both of these have been changed to visarga in all instances in which they appeared in the editions of the new texts; W b) the compounding vs. the detachment (tmesis) of prefixes immediately preceding a finite verb form – a phenomenon strictly connected to the Vedic accent. All mantras added to the original Concordance comply with the above-stated practices. Apart from that, new mantras have been entered as they are printed in IE the respective editions – obvious blunders being tacitly corrected. Bloomfield himself clearly stated that he had been «very abstemious» in suggesting amendments, even if «Vedic texts often invite to independent emendations» (Preface, p. x): lacking his expertise and skill, I have had all the more reason to limit emendations to the barest minimum in the updating process. On the contrary, and EV much more frequently, editors’ suggestions and manuscript variant readings have been added to the wordings found in the editions. A. Paippalåda Saμhitå (kå±¥as 1-15) The update was carried out on the basis of Dipak Bhattacharya’s edition of kå±¥as 1-15, with the exception of kå±¥as 2, 5, 6-7, and 13-14 – taken respectively from the works of Thomas Zehnder, Alexander Lubotsky, Arlo PR Griffiths, and Carlos Alfredo Lopez (for details, see “Bibliography of the Works Cited...” under the “Introduction to the First Edition”). Prof. Michael Witzel generously made available for this work the “Leiden file”, redacted by Arlo Griffiths in joint collaboration with Alexander Lubotsky, Thomas Zehnder and Michael Witzel himself: besides being a precious source of information, the file spared me the time-consuming and repetitive task of entering all the mantras manually; of course, all the electronic material was checked against its printed counterpart. Note that the Leiden file spans over the whole text of the Paippalåda Saμhitå, including the last five yet unpublished kå±¥as: these, though already in an advanced stage of editorial accuracy, are still provisional and not been incorporated in the present work. x  In all, some 15,000 mantras have been excerpted from the Paippalåda Saμhitå: almost one half of them were completely new to the Concordance, while some 3,000 showed unknown variants with respect to already recorded mantras. The abbreviation “AVP.”, used by Bloomfield in the Concordance for the sporadic references – less than twenty – to the Paippalåda Saμhitå, has been preserved. Its adoption suggested the change of the abbreviation of the so-called Çaunakîya recension of the Atharvaveda from the original “AV.” to “AVÇ.”. a. Note on spelling (all editions) All the occurrences of ¬(h) – for ¥(h) between vowels – have been changed to ¥(h). In Bhattacharya’s work both forms are found, but his distribution is W questionable, as he relies heavily on Orissa manuscripts readings, often disregarding those found in the one manuscript from Kashmir. On the other hand, the form ¥(h) (regularized in Griffiths’ work) is here preferable to ¬(h) (used instead throughout the works of Lubotsky, Zehnder and Lopez) on account of its adoption by Bloomfield as a standard spelling for ¬(h) in mantras taken from the ·gveda. On the other hand, the use of ¬(h) would have involved a conflict paradoxical situations, e.g.: IE between the standardized orthographies of RV. and AVP. mantras, giving rise to •dûre cit san ta¥id (AVP. ta¬id) ivåti rocase # RV.1.94.7b; AVP.13.5.7b; N.3.11. EV where, of course, no real variant is present. b. Note on spelling (Zehnder’s edition) Zehnder’s adoption of anunåsika as a standard spelling for the result of sandhi of final n preceded by long vowel and followed by vowel has been rejected: the readings found in Bhattacharya’s edition – which have both the n and ¯ results – have been restored. Zehnder’s readings have been quoted in the PR Concordance only as cross-references, in order to facilitate the location of a mantra where the replacement of ¯ with n has moved the item to a different place within the alphabetic arrangement, e.g.: •indro marutvå¯ adhi etc. # see indro marutvån adhi etc. [...] •indro marutvån (2.65.5c, @å¯ in Zehnder’s edition) adhi te bravîtu # AVP.2.65.5c; 15.5.4c. c. Notes on spelling (Bhattacharya’s edition) The sharply – and rightly – criticized device of underlining the doubtful readings used by Bhattacharya in his edition has been retained here, in lack of an xi authoritative settled decision on the readings themselves. Please note that the underlined readings have not been adjusted to the general orthographic rules stated in the preceding pages. Due to the fact that in Bhattacharya’s work final nasals are often inconsistently mixed up, these have been tacitly emended; but the sporadic occurrences of final -å¯, -û¯r (for -ån, -ûn) in front of initial y, r, v, h – as well as the even more rare spelling -¯ (for -ñ) in front of initial j and ç – have been retained, since they occur occasionally also in the original Concordance. In Bhattacharya’s edition, b and v exchange inconsistently, to the point that the same word, in a påda recurring twice in the same hymn, may be written with b in the former occurrence and with v in the latter (bahu / vahu, in 8.12.2d and 9c; also: bidhyatu / vidhyatu, in 9.28.5d and 9.29.1d). Nonetheless, since W Bloomfield took notice of such variations as v®haspati- (for b®haspati-) and bala- (for vala-, the demon defeated by Indra), these readings have been recorded as they are found in the edition – though very often preceded or accompanied by the more common (and probably correct) form, e.g.: •yat prokßa±am apatad barhißas (text varhißas) pari # AVP.12.9.8a. IE The Kashmir ms. has barhißyas. When the position of the mantra in the alphabetical arrangement changes because of the b/v exchange, a cross-reference has been added, e.g.: •b®haspatî (text v®haspatî) rakßitå # AVP.10.16.8. EV [...] •v®haspatî etc. # see b®haspatî etc. The avagraha sign has been restored in about seventy loci, where the edition – following manuscript practice all too faithfully – neglects it. B. Jaiminîya Bråhma±a The complete edition of this text was published only in 1954 by Lokesh PR Chandra, who completed the task undertaken by his father Raghu Vira. Nonetheless, Bloomfield was able to incorporate in the Concordance the mantras – “not too numerous, and unfortunately very corrupt” (Preface, p. ix) – that Prof. Oertel, then working on the text at Yale University, had singled out for him. Bloomfield was right in his remarks on the state of that material: out of over 2,200 mantras contained in the Vira/Chandra edition, less than 500 were incorporated in the original Concordance, and half of these are corrupt. Some thirty conjectural emendations have been taken from the studies of Karl Hoffmann (“Textkritisches zum Jaiminîya-Bråhma±a”, IIJ [1960] 4: 1-36) and Henk Bodewitz (Jaiminîya Bråhma±a I, 1-65. Translation and Commentary with a Study: Agnihotra and Prå±ågnihotra, Leiden 1973, and: The Jyoti߆oma Ritual: xii Jaiminîya Bråhma±a I, 66-364. Introduction, Translation and Commentary, Leiden 1990). The conjectures have been recorded along with – and not in lieu of – the readings found in the Vira/Chandra edition, e.g.: •nayå hy (read nayåsy ?) enaμ suk®tåμ yatra loka¿ # JB.1.47d. •puraç cakraμ pathyo (read patho) bile # JB.1.234b. As usual, oversights – not uncommon in the Vira/Chandra edition – have been tacitly emended. In JB. many quotations of såmans – or parts (bhakti) of them – are met with. Following the habit of the original Concordance, only the parts of a såman that can be easily traced back to the mantra they stemmed from – namely: praståva W and udgîtha – have been retained, while the other parts – especially isolated stobhas – have been rejected. Again in accordance with Bloomfield’s practice, the retained bhaktis have been marked with the words “variation of ”, and linked to their “source”-mantra by means of a cross-reference, e.g.: •abhåyi dåyiva¯ o yå hiμ kßate bhû¿ # JB.1.101. Variation of abhi devå¯ iyakßate, q.v. IE Apart from såmans, mantras taken from RV. are frequently quoted in JB. in fragmentary form, single words or group of words being interpolated with mythological speculations on the origin and effectiveness of the mantra. Following Bloomfield’s habit, these mantras have been recorded by simply adding the mark EV “in fragments” (if the words cited apart coincide with the mantra when put together) or by listing the single fragments under the heading “Fragment(s)” – when they either exceed, or come short of completing, the wording of the mantra, e.g.: •svådi߆hayå madi߆hayå # RV.9.1.1a; SV.1.468a; 2.39a; VS.26.25a; AB.8.8.9a; 20.3a; JB.1.156 (in fragments); 2.422; 3.295; PB.15.11.1; N.11.3a. P: svådi߆hayå Rvidh.3.1.1; 3.1. PR Fragment: svådi߆hayå JB.2.422. •ete as®gram indava¿ # RV.9.62.1a; SV.2.180a; JB.1.94; 2.379; 3.35; PB.6.9.13,22; 12.1.3. Fragments: ete, ete, as®gram, indava¿ JB.1.94. •agne vivasvad ußasa¿ # RV.1.44.1a; SV.1.40a; 2.1130a; JB.1.349; PB.9.3.4; AÇ.4.13.7; 6.6.8; 9.9.9; ApÇ.14.23.15; Svidh.3.3.2; VHDh.8.54. P: agne vivasvat ÇÇ.6.4.7; 14.55.3; 15.3.3. Fragments: agne, ußasa¿ JB.1.349. Cf. B®hD.3.111. xiii  C. Ka†ha Åra±yaka The mantras have been excerpted from Michael Witzel's critical edition of KA. published in 2004 as volume 65 in the HOS. This edition is based on the partial printing of Witzel's thesis written in 1972 as part of his Inauguraldissertation at the University of Erlangen, and published in 1974 (Das Ka†ha Åra±yaka: Textkritische Edition mit Übersetzung und Kommentar, Erlangen/Kathmandu). The text of the first edition has been left unchanged, except for the tacit emendation of obvious misprints and small oversights. Of the about 850 mantras taken from KA., more than one hundred were completely new to the original Concordance, and some two hundred show unknown variants of already recorded mantras. W Witzel's edition retains the spelling çch, this being the typical rendition in Kashmir manuscripts of ch preceded by short vowel or å and followed by vowel: it has been recorded here as ch, like the more common cch. Doubling of y and v preceded by anusvåra or anunåsika (e.g.: çaμ yyor) has been ignored. Since letters – along with figures – are used here to point to different sections IE of the work, they have been recorded in uppercase format, in order to distinguish them from the lowercase letters used in the Concordance to point to different pådas of a stanza. D. Baudhåyana Çrautasûtra EV In updating the concordance with reference to the Baudhåyana Çrautasûtra, the present writer availed himself of the work of Makoto Fushimi (PhD, Harvard University 2007), who extracted the numerous mantras scattered in the bulky body of this text and collected them in a list published in the Electronic Journal of Vedic Studies (for details, see “Bibliography of the Works Cited...” under the “Introduction to the First Edition”); Fushimi’s work is based in turn on Caland’s edition of the whole çrautasûtra (The Baudhåyana Çrauta Sûtra belonging to the Taittirîya Saμhitå, 3 vols., Bibliotheca Indica 163, Calcutta 1904-1924; 2nd PR edition, [...] with new appendix containing many text improvements by Radhe Shyam Shastri, New Delhi 1982). All the emendations suggested by Fushimi – about one hundred – to the text edited by Caland have been accepted tacitly but for two cases, where the reading of the editio princeps has been quoted in parentheses. Note that some mantras marked as «new [to the concordance]» in Fushimi’s work, show variants of, or are identical with, mantras added to the repertoire as the present work. Out of a total of about 11,000 mantras, more than 1,200 were completely new to the concordance, and some 700 showed unknown variants with respect to mantras already listed in the repertoire. Moreover, Fushimi lists in his notes ten mantras – taken from Taittirîya Saμhitå and Bråhma±a – which eluded xiv Bloomfield’s attention: all of them have been added to the concordance. Inasmuch as the loci in the BÇ. are made up of four numbers (chapter, paragraph, verse, and sentence, e.g.: BÇ.1.1: 1.1), their quotation takes up many lines in the concordance when a mantra occurs repeatedly in the text: for example, references of «upayåmag®hîto’si», which occurs 89 times in BÇ., fill up more than eight lines. Bloomfield made use of various devices to shorten the references and avoid overburdening his work. Unfortunately, in some cases these devices have been proved faulty (see the following paragraph): thus, as a rule references to BÇ. have been quoted in full; they have been joined only when two or more consecutive loci are identified by the same numbers but the last (e.g.: BÇ.1.1: 1.1,2 stands for BÇ.1.1: 1.1; 1.1: 1.2). Note that the so-called Pravarasûtra – which follows the thirtieth chapter in W the BÇ. – has been referred to in the concordance by the abbreviation BÇPr. Since in this section the number of the chapter is lacking, the references consist of only three numbers referring to the three lower levels of the text, whereas the numbering of verses continues with that of the preceding chapter. E. Månava Çrautasûtra IE In 1906, only the first five of the eleven books of the Månava Çrautasûtra had already been issued by Prof. Knauer of the University of Kiev; it was nevertheless thanks to his cooperation that Bloomfield was able to include in his Concordance the mantras of the entire work. Unfortunately, these were marred EV by many faults, particularly (but not exclusively) in the yet unpublished portions. This state of affairs suggested a thorough checking of the whole MÇ., which was effected on the basis of Jeannette van Gelder’s first complete edition of the text, published in 1961. Through this revision, almost 600 mantras have been emended (some of them actually rewritten); more than one hundred “forgotten” mantras have been added, while some twenty prose sentences mistaken for mantras have been deleted. As PR for references, the number of the sûtra has been added to all the 1,500 mantras taken from books 6-11, and many inaccuracies – sometimes affecting entire sections – have been emended. Apart from that, the whole system of references to MÇ. used by Bloomfield was found to be faulty in many places, and was therefore thoroughly revised. As a rule – albeit disregarded here and there – Bloomfield used to record references to the MÇ. after the first one by neglecting the numbering referring to the broader section(s) if it agreed with those of the preceding citation(s), and quoting only the numbering distinctive to that peculiar mantra; thus: MÇ.2.4.2.19,31; 3.10; 6.9; 5.2.16,32 pointed to 2.4.2.19, 2.4.2.31, 2.4.3.10, 2.4.6.9, 2.5.2.16 and 2.5.2.32. But in the MÇ., different sections require pointing to a different absolute xv number of digits: four digits are necessary to point to a mantra in books 1, 2, 5; three digits are sufficient for books 3, 4, 6, 7, 9; two digits for book 8, and either two or three digits are required for section 11. In order to avoid confusion, Bloomfield introduced the practice of placing a dash before a “complete” reference, that is a reference independent from the preceding one: thus, MÇ.1.1.1.41; 3.17; –4.3.9 pointed to mantras at 1.1.1.41, 1.1.3.17, and 4.3.9; while MÇ.1.1.1.41; 3.17; 4.3.9 pointed to 1.1.1.41, 1.1.3.17, and 1.4.3.9. Unfortunately, the use of the dash is somewhat inconsistent, in some instances appearing where it is unnecessary, in other lacking where it is required, thus making some mantras impossible to locate in the text. An illustrative case is the mantra «urv antarikßaμ vîhi», whose references as given in the Concordance (MÇ.1.1.1.21,41; –2.1.4.20; 2.4.34; –3.3.16; –6.1.30; –8.4.19 pointing to MÇ.1.1.1.21; W 1.1.1.41; 2.1.4.20; 2.2.4.34; 3.3.16; 6.1.30; 8.4.19) are – for different reasons – all erroneous but two. The mantra is actually found in: MÇ.1.1.1.25 and 1.1.1.49 (both omitted in the Concordance), plus 1.2.1.21; 1.2.1.41; 1.6.1.30; 1.8.4.19; 2.1.4.20; 2.2.4.34; 2.3.3.16; that is – using Bloomfield’s “syntax”: MÇ.1.1.1.25,49; 2.1.21,41; 6.1.30; 8.4.19; 2.1.4.20; 2.4.34; 3.3.16. IE On account of such a confused and often less than perfect situation, it was felt appropriate to revise the entire MÇ. reference system. All the “incomplete” references have been made complete and independent from the previous ones; thus, the loci in the MÇ. where «urv antarikßaμ vîhi» occurs are now recorded as follows: MÇ.1.1.1.25,49; 1.2.1.21,41; 1.6.1.30; 1.8.4.19; 2.1.4.20; 2.2.4.34; 2.3.3.16. EV Moreover, as a consequence of the introduction of the sûtra number to references pertaining to books 6-11, all the references of MÇ. now require either three or four numbers; the dash has been preserved only in front of three-number references, as a sort of confirmation mark of their “completeness” – this being especially useful in book 11, for which either three- or four-number references are found (e.g.: MÇ.2.1.1.30; –11.3.4; 11.9.1.5 and MÇ.11.2.9; –11.4.5; 11.7.1.7). As to van Gelder’s edition, oversights have been as usual tacitly corrected; in a few cases, where the citation of the emended reading alone might have given PR rise to doubt, the reading found in the edition is also cited, e.g.: •ekaç chanda¿ # see evaç chanda¿. [...] •evaç (MÇ. erroneously, ekaç) chanda¿ # VS.15.4,5; TS.4.3.12.2,3; 5.3.5.4; MS.2.8.7 (bis): 111.12; 112.2; KS.17.6 (bis); ÇB.8.5.2.3,5; KÇ.17.11.5; ApÇ.17.3.4; BÇ.10.45: 42.20; MÇ.6.2.2.2. and: •pårthivasyaika (MÇ. erroneously, @syaiva) id vaçî # KS.38.12b; TA.6.5.2b; ApÇ.16.6.4b; MÇ.6.1.2.26b. xvi  Eight mantras marked as such in van Gelder’s edition have been rejected; conversely, some thirty mantras have been entered in the Concordance even if unrecognized by her edition. Besides this, emendations, suggestions and conjectures have been taken from the notes to van Gelder’s translation of MÇ. (The Månava Çrautasûtra belonging to the Maitråya±î Saμhitå. Translated by Jeannette M. van Gelder, New Delhi 1963; reprint: Delhi 1985), as well as from the Appendix – edited by C.G. Kashikar – found in the reprint (Delhi 1985; see “Bibliography of the works cited...”) of van Gelder’s edition of MÇ. As for the latter, where emendations involved a new numbering of sûtras, the new reference has been placed in parentheses after the one given in the edition, e.g.: W •drvanna¿ sarpiråsuti¿ # RV.2.7.6a; VS.11.70a; TS.4.1.9.2a; MS.2.7.7a: 83.1; 3.1.9: 12.4; KS.16.7a; ÇB.6.6.2.14; ApÇ.16.9.6; BÇ.10.13: 13.15; MÇ.6.1.3.28 (33). P: drvanna¿ KÇ.16.4.35. Finally, there are cases in which the reading of a mantra already recorded in the Concordance is quoted by van Gelder in the critical apparatus as a MÇ. IE manuscript variant, whereas a different reading has been preferred to it in her text. When so, both versions of the MÇ. mantra have been recorded, the manuscript quotation being preceded by “var. lect.” or “v.l.”, e.g.: •candram agniμ candrarathaμ harivratam (ApÇ. haritvacam; MÇ. hariv®tam, v.l. harivratam) # RV.3.3.5a; KS.7.12a; EV ApÇ.5.10.4a; MÇ.1.5.2.14a. F. Jaiminîya and Våråha G®hyasûtra The mantras of these texts have been taken from the critical editions prepared respectively by Willem Caland (1922; second reprint: 1991) and Pierre Rolland (1971). As to the latter, the text is reproduced from Raghu Vira’s edition (Våråhag®hyasûtram. With short extracts from the Paddhatis of Gaºgådhara & PR Vasi߆ha. Critically edited by Raghu Vira, Lahore 1932); there is also another edition of this text by Sama Sastri (also spelled Shamasastry, Våråhag®hyasûtra, Baroda 1920) sporadically quoted by Rolland, who describes it as «peu raccomandable» (Rolland, 1971: 17). In all, more than 1,200 mantras have been singled out from these two editions, of which almost two hundred are unknown to the Concordance. No special orthographical remarks are needed here. However, one must point out the occurrence of “anticipatory” pratîkas in the Våråha G®hyasûtra (38 of these have been found), i.e. the habit of placing the mantra’s pratîka before its quotation sakalapå†hena, followed by the description of the ritual act to be performed simultaneously with the recitation of the mantra itself. Another case, xvii found in both texts, is that of the “anaphoric” pratîka, i.e. the pratîkena citation of a mantra previously quoted sakalapå†hena in the text, irrespective of the Vedic school which the text originally containing the mantra belonged to. “Anticipatory” and “anaphoric” pratîkas have been recorded in the Concordance in the same way as the other, “ordinary” ones. Since in both texts corrupt readings are far from rare, conjectures suggested by the editors have been quoted in the Concordance, e.g.: •yat kßure±a mamlå vaptrå (read kßure±a marcayatå ?) vapasi # JG.1.11a. P: yat kßure±a JG.1.11. 3. NOTES ON THE ENCLOSED CD W The enclosed CD contains the electronic version of the enhanced Concordance in both .rtf and .doc format; each format comes in three versions: one encoded in Unicode, one for Mac OS (9 and X) and one for Windows. The last two versions come with their own 1-byte fonts, “Macind” for Mac IE and “Winind” for Windows; these fonts must be installed before accessing the Concordance. The Macind and Winind fonts are compatible with each other, i.e. all files can be properly displayed on both platforms, by applying the correct font to them. Both Macind and Winind are only partially ASCII-compliant; a list of the characters which are not consistent with the ISO 8859-1 (Latin-1) standard is EV given in a .pdf file, along with their codes. Fonts containing all the glyphs needed to properly display the Unicode files are supplied with current Mac OS X and Windows systems (e.g. Lucida Grande and Palatino with the former, MS Sans Serif and Tahoma with the latter). Files Introduction and Abbreviations are replicas of Bloomfield’s chapters by the same name, and contain his explanations on the structure of the work, as well as his comprehensive lists of bibliographical sources and abbreviations; relevant information concerning the seven Vedic texts the enhanced version of the PR Concordance is based on has been added directly to these two files. The data files contain the same material found in the printed version of the work: as such, all entries are preceded by a bullet (•), and mantras are separated from their bibliographical reference(s) by a #. Please note that, instead of the underlining device used in the printed version of the enhanced Concordance, the corresponding text has been rendered in red in the files. This is because the underline feature displayed by most word processors cuts across the diacritical marks written under the letters. Syntax with relation to spacing, punctuation marks, etc. has been carefully checked in order to make it as consistent as possible throughout the work and facilitate search operations. xviii  4. ACKNOWLEDGEMENTS I wish to express my thanks to Alex Passi of the University of Bologna, and to Stefano Piano, Pinuccia Caracchi and Alberto Pelissero of the University of Turin for their competent suggestions and their kind help. I’m particularly grateful to Michael Witzel, Wales Professor of Sanskrit at Harvard University and editor-in-chief of the Harvard Oriental Series, whom I was so lucky to meet some years ago; since then, his generosity and helpfulness has always amazed me, both through his stimulating promptings and the very considerable amount of material he made available to me. I would also like to thank Makoto Fushimi most heartily, for his kind help and elucidatory suggestions. W Finally, this work would never have been without the inexhaustible patience of my wife Francesca, and the trusting support of my parents Maria Caterina and Renzo. To them this fruit of their love as much as of my labor is dedicated. IE EV PR xix PR EV IE W  INTRODUCTION TO THE FIRST EDITION PREFACE GENERAL PLAN OF THE CONCORDANCE The Concordance is part of a larger scheme. The plan of this work dates back to the year 1892, when two separate announcements of it were published – the one in the Proceedings of the American Oriental Society (for April, 1892, Journal, volume xv, page clxxiii), and the other in the Johns Hopkins University Circulars (for June, 1892, volume xi, number 99). At that time, as the reader of either of W these announcements will see, I sketched the plan of a three-fold apparatus designed to facilitate and deepen the study of the Vedas: one part of it was a universal word-index to the Vedas; another was an index of subjects and ideas; and the third, which I promised to undertake myself, was a Vedic Concordance. As commonly happens in such cases, the fulfilment of the last-named part of the IE plan cost much more time and labor than was expected. With correspondingly greater satisfaction I now present the result to those of the Hindu people who look upon the Vedas as their sacred books, and to all scholars in this field of Indian antiquities. That result is, an alphabetic index to every line (or påda) of every stanza (or ®c) of the published Vedic literature and to every liturgical formula thereof (yajus, pråißa, and so on), that is, an Index to the Vedic Mantras. EV Conditions of the problem which the Concordance involves. The Vedic mantras represent parts of a mass of traditional material which was more extensive even than that which has come down to us, – material current in the various schools of Vedic learning, preserved from generation to generation by memory, and handed down from teacher to pupil by, word of mouth. I have, for my part, little doubt that this oral tradition was supported at a comparatively early time – when we cannot say – by written tradition (see AV. xix. 72). As a natural consequence PR of the fallibility of both oral and written tradition, what was originally and essentially one and the same stanza or formula was handed down in the texts of the various schools in more or less varying forms. The variants are often of the same general character as those which appear in the various forms of ballads, or in recensions of church hymns: there are simple differences in the order of the words; differences due to the substitution of a more familiar, handy, or modern word or grammatical form for an archaic, inconvenient, or obsolescent one of equivalent meaning or function. To this must be added the very important point that there are also many cases in which a given mantra passage, composed under certain definite circumstances, was later on adapted and changed to serve a new purpose. xxi  Furthermore, Vedic literary production is often in a high degree imitative and mechanical. The poets or priests, more or less consciously, fell into habits of expression such that entire lines of different stanzas or hymns, and considerable sequences of words of different prose passages, show much similarity. This ranges from complete identity to a likeness which is sometimes so vague or fleeting as hardly to be recognizable, save to the practised eye of the expert Vedic student. PRIMARY USES OF THE CONCORDANCE 1. It is a comprehensive index of all mantras. Thanks to the editors of a considerable number of Vedic texts, we have, for each of the various Saμhitås, and for some Bråhma±as, Sûtras, etc., an index of first lines of each stanza. W These indexes are of course scattered over divers volumes; and they do not take cognizance of lines other than the first. Moreover, these indexes do not as a rule register such prose-formulas as the texts may happen to contain: they simply register the pratîkas of the metrical stanzas. The advantage of having, as in the present work, one comprehensive index, which shall include every line of every IE stanza, as well as every prose formula, in one single alphabetic arrangement and in one single volume, will, I am certain, be prized by every student of the Veda. 2. It registers the variants of mantras not wholly identical. Mantras which occur only a single time, or appear in a wholly identical form in two or more texts, require no comment after they have been properly arranged in an alphabetical EV index. Again, mantras which are not wholly identical, but are alike in their beginnings, will also fall into the same or nearly the same place in a direct alphabetic arrangement. It is obvious that the places of occurrence of a given mantra of this kind may be advantageously grouped together, with a statement of the various readings of the different texts. The method used for this purpose is explained below. Once more, if the forms of the mantra in question differ at the beginning, then – obviously again – they will occupy places in the alphabetic PR arrangement more or less widely apart, and it will be necessary to connect them by some system of cross-references. This also is explained below. To sum up, the Concordance affords, primarily, an easy and ready means of ascertaining the following things: First, where a given mantra occurs, if it occur but once; second, whether it occurs elsewhere, either with or without variants, and in what places; and third, if it occur with variants, what those variants are. SECONDARY USES OF THE CONCORDANCE 1. It is a key to the liturgical employment of the mantras. The above-mentioned uses are plainly the direct or primary ones for which a work like this is expected xxii to serve. The nature of the subsidiary Vedic literature (Bråhma±as, Sûtras, etc.), however, and its intimate relation to the fundamental texts, are such that the Concordance may also be readily put to certain indirect or secondary uses, which are scarcely less important for the systematic progress of Vedic study. First, since the Concordance gives not only the places of actual occurrence of a given mantra in the Saμhitås, but also the places where it is cited in the subsidiary works on ritual and household custom and the like, it furnishes the key to the liturgical or ritual employment of every mantra as prescribed by the ceremonial books. I hope that the Concordance will prove to be a most effective means of advancing our knowledge of the hymns and the ceremonies in their relations to one another. The hymn or prayer, and the ceremony that accompanied it, often serve mutually each as a commentary on the other. The subtle blend of song and rite makes a full W knowledge of both necessary for the understanding of either. 2. It is virtually a finding-index of rites and practices. As a corollary to the use just mentioned, I may add that, since a given prayer is liable to be rubricated in similar or identical rites and practices described in the large mass of Hindu ritual texts, the Concordance will incidentally serve, to no inconsiderable extent, as IE a helpful finding-index of similar or identical rites and practices. 3. It is a tool for future editors of Vedic texts. The future editor of a Vedic text will find in a complete assemblage of all the mantras an auxiliary of the very first importance. In the work of constituting a Vedic text, the mantras are the EV most intractable part of the material concerned, because they are written in a dialect which – differing, as it does, considerably from the later forms of Sanskrit – was imperfectly understood by the scribes. Since much of the material of this kind with which the future editor will have to deal is quite certain, as experience shows, to be contained in the literature previously published, it is obvious that the Concordance will greatly facilitate the establishment of the new texts and the revision of some that have already been edited. Moreover, since, as has been already said, parallel prayers are to a large extent imbedded in parallel ceremonies, the Concordance PR will not be without value in establishing the text of the liturgical books themselves. 4. It is a repertory of the most archaic Hindu prose. The Concordance presents, for the first time and in a form ready and convenient for systematic study, the prose mantras as distinguished from the metrical mantras of the Vedic hymns on the one hand, and from the rest of the early prose on the other. It seems to me that these prose formulas are in a dialect or in a style that differs not a little from the narrative or descriptive prose of the Bråhma±as and Sûtras. The formulas abound, at any rate, in poetic or other archaisms that deserve to be collected and treated by themselves. There is also good reason to believe that the prose of the formulas is the oldest Hindu prose and so the oldest Indo-European prose. The study here suggested seems to me likely to prove to be a not unfruitful one. xxiii  5. Miscellaneous uses. It can hardly be doubted that the Concordance will be of service in the work of determining the relations of the different Vedic schools or çåkhås to one another. I am not sure but that the present time is just as opportune for this interesting and fundamental research as any that is likely to present itself within the next fifty years or so. And there are various other interesting questions that will suggest themselves to different scholars, according to their bent of mind and habits of investigation, for the solution of which the Concordance can not fail to be a useful tool. For example, it may be noted that this Concordance assembles an enormous number of passages beginning with the prohibitive adverb må, and that even a cursory examination of them reveals the interesting fact that only a very few contain verb-forms other than injunctives or augmentless preterits. Or, again, the extreme frequency of mantras beginning with W the name of a divinity has as its consequence that mantras concerning a certain deity are here, to a very large extent, grouped together. For instance, the mantras beginning with the name of Agni fill twenty-eight pages, and those beginning with the name of Indra fill twenty-three. Consequently, in this book will very often be found, most conveniently assembled, much of the material for the study IE of questions relating to Vedic mythology. Nor must I omit to say that the initial words of the mantras form by themselves a very considerable part of a word-index to the mantras. SCOPE OF THE CONCORDANCE EV 1. Certain published texts not included. Although the title claims that the entire published Vedic literature is incorporated in this Concordance, yet the claim is made with certain reservations. The Påippalåda-Çåkhå or Kashmirian text of the Atharva-Veda, to begin with, is in a sense published, being accessible to scholars in the chromophotographic reproduction edited by Professor GARBE and myself; but it is too corrupt to be incorporated here and compared with the rest of the material, and the birch-bark original still remains unfortunately the only one PR known to us for this text. We may hope that the Concordance will prove of great service in restoring this text so far as is feasible under these singularly distressing circumstances. Again, the edition of the Dråhyåya±a-Çråuta-Sûtra, promised, and in part, I believe, issued, by Dr. J. N. REUTER of Helsingfors, I have not as yet received. So, too, the Çånti-Kalpa, edited by Professor G. M. BOLLING, in the Transactions of the American Philological Association, volume xxxv, appeared too late. I believe I have read all the later Upanißads and Sm®ti or Dharma texts which seemed likely to be of interest in this connection; but I have not thought it necessary to continue, among all kinds of late paralipomena or pariçi߆as, a pedantic search which might be indefinitely prolonged without commensurate results. Anything that may come to light within the next twenty years or so may xxiv well await the day when the accumulation of new texts or of new editions of old ones shall render a supplement to the Concordance a profitable undertaking. Once more, the claim of the title-page calls for a word of explanation as to certain doubtful elements of late or less important published texts. What I have endeavoured to embody in the Concordance with absolute completeness is the following: all the stanzas and all the prose passages of formulaic character contained in the Saμhitås, Bråhma±as, Åra±yakas, older Upanißads, Çråuta-Sûtras, and G®hya-Sûtras. On the other hand, in the case of the later Upanißads or of the metrical Dharma-Çåstras and Sm®tis, or of such a text as the Rig-Vidhåna, I have adopted a selective method. It would clearly be inadvisable to include in this Concordance all the stanzas that occur in the works last mentioned. From them, accordingly, I have culled whatever appeared to have Vedic form or Vedic flavor. W Unerring judgment in such choice no one will expect: I do not believe that I have erred on the side of including too little. It is perhaps more likely that I have included some things that might just as well or better have been left out. 2. Unpublished texts included. The Concordance, on the other hand, gives more than is promised by the title-page, in that it includes a very considerable IE amount of material not yet published. Of the four books of the Kå†haka-Saμhitå only the first has so far been actually issued by the editor, Professor LEOPOLD VON SCHROEDER of the University of Vienna: it is to me a source of peculiar satisfaction that I am able to give in this Concordance the mantra material from this highly important text entire. I made a special journey to Vienna, in 1902, for EV the express purpose of copying the material from the three unpublished books, and the editor generously met my wishes by the loan of his manuscripts. From them, by the close and arduous labour of a month, I excerpted the needed parts, and embodied them later in the Concordance. To Professor VON SCHROEDER I owe an especial debt of gratitude. Again, by the kind coöperation of Professor FRIEDRICH KNAUER of the University of Kiew, I have been enabled to present the mantras of the entire Månava-Çråuta-Sûtra, an important text in eleven books of which only five as yet are published. Professor HANNS OERTEL, of PR Yale University, has enriched the Concordance by the not too numerous, and unfortunately very corrupt, mantras contained in the Jåiminîya- or Talavakåra- Bråhma±a. Finally I should note that I have incorporated all the material from the so-called “dedications” of the ritual of the horse-sacrifice or açvamedha, and human sacrifice or purußamedha. Not all of these are mantras in the stricter sense of the word; but they have been included because they figure in the Saμhitås and because they sometimes interchange with real mantras of the same or similar import. General statement of the number and kind of works included. It appears that one hundred and nineteen texts in all have been drawn upon for contributions to xxv the Concordance. A list of these, with an account of the text-editions used and with all needed bibliographical and other relevant notes, is given in the proper place below (see “Bibliography of the works cited, with abbreviations of their titles”). The works so drawn upon are listed under the following ten classes: 1. Saμhitås; 2. Bråhma±as; 3. Åra±yakas; 4. Upanißads; 5. Çråuta-Sûtras; 6. G®hya-Sûtras, Mantra-På†has, and related texts; 7. Dharma-Sûtras, Dharma-Çåstras, and Sm®tis; 8. Vidhåna-texts; 9. Ancillary texts of the Veda; 10. Four miscellaneous texts. I have not thought it worth while to catalogue other texts which I have read, for the most part late Upanißads and Law Texts, but which yielded nothing that appertains to this work. The Concordance rarely reports variants registered in the critical apparatus W of a given edited text. The critical apparatus of Vedic texts contains in the main worthless readings, due to all kinds of defects of tradition.* To have incorporated these readings into the Concordance would have swelled its bulk inordinately, and have been a task upon the whole no less futile than difficult. On the other hand, it has in some rare cases seemed advisable to report from the critical apparatus of a given text a manuscript reading not adopted by the editor of that text, which IE manuscript reading is then distinguished as such by the added note “var. lect.”; but this has not often been done. Hence the user of this Concordance may at times profit by looking into the critical apparatus of those texts which are cited by the Concordance as containing the various forms of the same påda or formula, especially when there is question as to the original form of such påda or formula, EV or as to the interrelation of the Vedic schools or çåkhås. * We may perhaps except parts of the AV. as edited by ROTH and WHITNEY, especially book xix. and the Kuntåpa-hymns of book xx. Here the editors have practically rewritten the text at many points, and it might have been well to report the readings of the manuscripts rather than those of the edition; but those manuscript readings are easily accessible. Orthographic details reported or neglected. Certain peculiarities in the orthography of the Måitråya±î-Saμhitå have been reported for the most part, if PR not with absolute completeness. They are duly explained by Professor VON SCHROEDER in the Introduction to his edition, and they are included here because they involve differences of alphabetic arrangement. On the other hand, although the KS. and ApMB. write final s before the three initial sibilants, respectively, as ç and ß and s, I have not thought it advisable to burden the Concordance with the details of this variation which has no bearing upon the alphabetic arrangement, and is not carried out with strict consistency even by the manuscripts of those texts. I beg the reader to understand the general statement just now made as sufficing, for the sequel, to cover all such details. Occasional suggestions of emendation. The Vedic texts often invite to independent emendation. In this matter I have been very abstemious, but I have not refrained xxvi entirely from making an occasional conjecture as to what seems to me to have been the correct form of some now unintelligible word or phrase. If any of my colleagues are disposed to look askant at such a thing in such a place, I trust that they will take my long and intimate acquaintance with the materials involved in such questions as in some measure justifying my procedure. FUTURE WORK COMPLEMENTARY TO THE CONCORDANCE The working-up of material of texts yet unedited. The heading of this section implies faith in the future of Vedic studies: I am confident that the Vedas will continue to be studied as long as there is interest in the history of human thought and human institutions. Because of the half-mythical nature of Vedic tradition, we W do not know certainly how many different books were originally elaborated by the ancient Hindu poets and theologians of different schools and localities; but India is a very large country, and the seemingly fabulous statistics of the Cara±a-Vyûhas have proved to contain an estimable measure of truth. Still less certain may we be as to how many of those works are still extant, and as to how IE many of those which are extant may ultimately come to our hands in manuscript. Nevertheless a considerable number of Vedic texts – their names need not encumber these pages – are even now known to exist in manuscript; and although their publication may be deferred, it is in the end sure to come. It is plain that, all in due time, a supplement to the Concordance will become a necessity. For that EV supplement it will perhaps be worth while to wait until all, or nearly all, the remaining texts shall have seen the light of day. Meantime I take the liberty of calling the attention of future editors of these texts to the importance of giving with each text-edition an index of metrical lines and of prose formulas, after the manner of this Concordance, and with constant references to it. When I reflect upon the large number of texts elaborated in the present work, or consider, for example, that the forty thousand pådas of the Rig-Veda will not have to be indexed again, I am glad to think that the final supplement, considerable though it PR may be, cannot possibly involve anything like the labor of the foundation-work. The elaboration of a reverse concordance. With the present work serving as a basis, a reverse concordance, that is, one which arranges alphabetically the verse-lines and formulas by their endings rather than by their beginnings, should not prove too difficult an undertaking. I am sure that it will prove a valuable one. A very considerable number of Vedic verse-lines are nearly or wholly alike in their endings, such as ... parame vyoman (or vyomani), or ... suk®tåm u lokam. This matter is discussed once more in another connection below (see “Cases of partial correspondence: At the beginning; at the end; in the middle”). A reverse concordance would reveal these relations, and would again in its own way present xxvii many new uses. It may yet be my own fate to continue the work in this direction; but I claim no special right to the task, and any competent scholar is welcome to undertake it. In that case, however, I hope that he will first communicate with me, in order that we may not uselessly duplicate the same labor. ACKNOWLEDGMENT OF OBLIGATIONS To the University Press of Oxford. The external appearance of this work is such that any specific comment upon the technical skill, the good taste, and the patient fidelity of Mr. HORACE HART, M.A., Controller of the Press, is quite uncalled for. I am certain that I owe much also to the valuable help of the W Oriental Reader at the Press, Mr. J. C. PEMBREY, Hon. M. A, of Oxford, especially for his watchful care of details concerning the alphabetic order of the index. The services of both these gentlemen I gratefully acknowledge. To Pupils and Colleagues. A good many years have gone by since the first preliminaries of the work on the Concordance were begun. It is pleasant to think IE that in those early days I was aided by the members of a modest institution within the Johns Hopkins University, the so-called Vedic Seminary. The work of reading the several Vedic texts for the purpose of marking off properly the pådas and formulas I did of course myself; but, this important preliminary done, I would often turn over to one or another of these my pupils a text or part of a EV text in order that they might transcribe the mantras upon slips. Portions of the first draft of a rough manuscript were also prepared by some of them from the slips after their partial arrangement. Not a little help was derived from their willing hands in these ways, and I desire here to recall the unselfish and enthusiastic spirit in which each gave what he could spare of time and labor. I hope that even those of them who aided least have not remained unremembered. The names of these scholars are as follows: PR Dr. F. R. BLAKE, Instructor in Oriental Languages in the Johns Hopkins University; Dr. G. M. BOLLING, Professor of Greek and Sanskrit in the Catholic University of America; M. BRANDOW, A. B., sometime Assistant Librarian in the Johns Hopkins University; Dr. H. L. EBELING, Professor of Greek in Hamilton College; Dr. C. J. GOODWIN, Professor of Greek in Lehigh University; Dr. J. E. HARRY, Professor of Greek in the University of Cincinnati; Dr. D. H. HOLMES, Instructor in the Classics, High School, Brooklyn; Dr. J. T. LEES, Professor of Greek in the University of Nebraska; Dr. H. W. MAGOUN, sometime Professor of Latin in Redfield College; Dr. J. L. MOORE, Professor of Latin in Vassar College; Dr. J. A. NESS, Instructor in Latin in Wittenberg College; Dr. R. B. Steele, Professor of Latin in Vanderbilt University; and, finally, the late Dr. A. W. STRATTON, who was, at the time of xxviii his deeply lamented death, Registrar of the University of the Punjab and Principal of the Oriental College at Lahore, India, and Professor of Sanskrit. Professor ARTHUR A. MACDONELL, of the University of Oxford, kindly furnished me with a printer’s proof of the index of Vedic pratîkas since then published on pages 105-114 of the first part of his edition of the B®had-Devatå; and a similar kindness was done me by Professor MORITZ WINTERNITZ of the University of Prague, who made accessible to me the material of the Mantra-På†ha of the Åpastambins before it was published. The services of Professor HANNS OERTEL of Yale University, and of Professor FRIEDRICH KNAUER of the University of Kiew, and in particular of Professor LEOPOLD VON SCHROEDER of the University of Vienna I have already described above (see “Unpublished texts included”) and acknowledge them gratefully. W The editor of this Series, Professor CHARLES R. LANMAN of Harvard University, teacher, colleague, and friend, almost from the day when I began my Sanskrit studies in 1877, has brought to bear his great editorial talents upon this Concordance in every possible way. He has also found time to read one proof of a number of sheets (1-10 and 49-50). I can only regret that I have not had the IE benefit of his trusty eye and his sound scholarship for the bulk of the work, to the exclusion of many a blemish. It is a pleasure, finally, to remember my former pupil and friend, Mr. HENRY C. WARREN, of Cambridge, Massachusetts. Mr. Warren gained the respect of students of India by his scholarly volume, entitled Buddhism, a series of EV illustrative translations from the Sacred Books of the Buddhists (volume iii. of the Harvard Oriental Series). To his love of Oriental learning it is due that this Concordance and the other volumes of this Series are issued in a suitable and dignified form. At the close of this long labor, I record the kindly and substantial aid which he gave, while alive, to this undertaking; and I am glad to say that the enlightened provisions of his last will now further the studies that he loved in life. PR BALTIMORE, October, 1906. MAURICE BLOOMFIELD. xxix  EXPLANATIONS INTRODUCTORY TO THE USE OF THE CONCORDANCE 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 found in a separate file named “Abbreviations”. In the second place, while it is probable that the several more or less arbitrary devices employed in reporting the variants will W 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. IE GENERAL REMARKS ON THE CHARACTER OF THE VARIANTS 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 EV we take a few typical examples, the differences of character as between several of the many possible classes are palpable enough. True variants. ÿha-pådas. Thus, if we take the two pådas occurring in the Rig-Veda and the Atharva-Veda respectively, acittî yat tava dharmå yuyopima, and acittyå cet tava dharmå yuyopima, PR 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 ûha-pådas, which consist of an otherwise identical phrase varied, for instance, by the substitution of the name of one deity for another. Such are måm agne bhåginaμ kuru, and måm indra bhåginaμ kuru. xxx  Variants in pådas 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 påda than the first. Since, for the Concordance, the unit of comparison is the påda and not the stanza, the Concordance reveals very many such cases which would of course never come to light in a mere index of pratîkas. For example, stanza 3 of the RVKh.10.127 is in part parallel to ArS.3.7; but the first three pådas 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 pådas are viçvasya jagato niçåm, RVKh., and viçvasya jagato råtrî, ArS., W a parallelism which the alphabetic arrangement of the single pådas in the Concordance makes apparent automatically. Similarly the stanza RV.1.141.13 shares its second and third pådas with several Yajus texts (KS.7.12; ApÇ.5.9.10; MÇ.1.5.2.11), while in pådas one and four it is wholly different in subject-matter and diction. The RV. stanza reads: IE aståvy agni¿ çimîvadbhir arkåi¿ såmråjyåya prataraμ dadhåna¿, amî ca ye maghavåno vayaμ ca mihaμ na sûro ati niß †atanyu¿; EV while the Yajus stanza reads: ut samudrån madhumån ûrmir ågåt såmråjyaya prataraμ dadhåna¿, amî ca ye maghavåno vayaμ ca ißam ûrjaμ madhumat saμbharema. Accordingly it is clearly worth while to consult the Concordance for every PR påda of a given stanza, if such parallelisms are not to escape notice. 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: adhi skanda vîrayasva garbham å dhehi yonyåm, v®ßåsi v®ß±yåvan prajåyåi två nayåmasi; xxxi while the text of ÇG. reads: abhi kranda vîlayasva garbham å dhehi sådhaya, v®ßå±aμ v®ßann å dhehi prajåyåi två havåmahe. 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: W ya idaμ pratipaprathe yajñasya svar uttiran ®tûn uts®jate vaçî; while the AV. text reads: IE sa viçvå prati cåk¬pe ®tû¯r uts®jate vaçî yajñasya vaya uttiran. 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 EV between pådas 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 påda 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, “The elaboration of a reverse concordance”).* PR 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. * As an interesting case of parallelism under this rubric, we may cite çataμ te santv åv®ta¿ (AV.) and agne aºgira¿ çataμ te santv åv®ta¿ (VS.). No less a personage than På±ini has made the acute observation (iii. 2. 66) that the stem havyavåhana occurs only at the end of a påda. xxxii  METHODS USED IN REPORTING THE VARIANTS 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, Bråhma±as, and so on, – and the variant reading or readings follow in parenthesis. Thus: ya¿ prå±iti (AV. prå±ati) ya îμ ç®±oti uktam RV.10.125.4b; AV.4.30.4b. 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: W vasûni cårur (SMB. cårye; ApMB. cåryo; HG. cåyyo) vi bhajåsi (SMB. bh®jåsi; HG. bhajå sa) jîvan AV.19.24.6d; SMB.1.1.6d; HG.1.4.3d; ApMB.2.2.8d. This means that the four texts concerned, if written out in full, would read as follows: IE AV.: vasûni cårur vi bhajåsi jîvan; SMB.: vasûni cårye vi bh®jåsi jîvan; HG.: vasûni cåyyo vi bhajå sa jîvan; ApMB.: vasûni cåryo vi bhajåsi jîvan. EV So much for variants that concern single words. 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: sa no mayobhû¿ pito åviçasva (ÇG.PG. pitav åviçasva; AÇ. pitav åviçeha; MÇ. pitur åviveça; SMB. pitevåviçasva) TS.5.7.2.4c; TB.2.4.8.7c; AÇ.2.9.10c; MÇ.1.6.4.25c; ÇG.3.8.3c; SMB.2.1.13c; PG.3.1.4c. See sa PR na¿ pito. This item, if we include the cross-reference at the end, gives us the reading of a påda in nine different texts. The device requires no explanation. 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: xxxiii  vivasva ådityåißa te somapîthas tena mandasva tena t®pya (KS. somapîthas tasmin mandasva) TS.1.4.22.1; KS.4.10. This means that the two texts read the mantra in the following two ways: TS.: vivasva ådityåißa te somapîthas tena mandasva tena t®pya; KS.: vivasva ådityåißa te somapîthas tasmin mandasva. 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.* * As to certain habits of orthography peculiar to some texts and as to reports of readings from W the critical apparatus of the editions, note what was said above (see “The Concordance rarely reports...” and “Orthographic details...”). 2. Variants involving more than one alphabetic entry. In the RV. we have the påda mandadvîråyendave. The SV. reading of this påda is vandadvîrayendave. Since the two readings differ in the very first letter, the one falling under m and IE the other under v, 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. EV Use of cross-references introduced by ‘See’. When a given påda 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 pådas just cited, we have, under m, the entry, mandadvîråyendave RV.8.69.1b. See vandad@, and again, under v, the second entry, PR vandadvîråyendave SV.1.360b. See mandad@. 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 påda which appears in three different texts, and show how it has been treated in the Concordance. The three articles read as follows: xxxiv  adånyån somapån manyamåna¿ AV.2.35.3a. See ananyån etc., and ayajñiyån yajñiyån; ananyån somapån manyamåna¿ TS.3.2.8.2a. See under adånyån; ayajñiyån yajñiyån manyamåna¿ MS.2.3.8a: 36.18. See under adånyån. The mere printing of the articles here in juxtaposition and in their alphabetic sequence makes further explanation needless. Use of cross-references introduced by ‘Compare’ (‘Cf.’). I have already said above (see “No hard and fast line...”) 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 W 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: IE ana¥vån dådhåra p®thivîm uta dyåm AV.4.11.1, et al. Cf. indro dådhåra, mitro dådhåra, sa dådhåra, and skambho dådhåra. indro dådhåra p®thivîm utemåm MS.4.14.7b: 225.3. Cf. under ana¥vån etc. mitro dådhåra p®thivîm uta dyåm RV.3.59.1b et al. Cf. under ana¥vån EV etc. sa dådhåra p®thivîμ dyåm utemåm (AV.4.2.7c, p®thivîm uta dyåm; AV.11.5.1c, p®thivîμ dyåμ ca; ApÇ. p®thivîm antarikßaμ divaμ ca) RV.10.121.1c, et al. Cf. under ana¥vån etc. skambho dådhåra dyåvåp®thivî ubhe ime AV.10.7.35a. Cf. under ana¥vån etc. PR 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 påda. 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. xxxv  BIBLIOGRAPHY OF THE WORKS CITED, WITH ABBREVIATIONS OF THEIR TITLES 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 Dåivata-Bråhma±a or the Såma-Mantra-Bråhma±a) 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 W 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 found in the file named “Abbreviations”. The different classes 1. 2. Saμhitås. Bråhma±as. IE of texts are, as stated above (see “General statement of the number and kind of works included”), the following ten: EV 3. Åra±yakas. 4. Upanißads. 5. Çråuta-Sûtras. 6. G®hya-Sûtras, Mantra-På†has, and related texts. 7. Dharma-Sûtras, Dharma-Çåstras, and Sm®tis. 8. Vidhåna-texts. 9. Ancillary texts of the Veda. PR 10. Four miscellaneous texts. Class 1. Saμhitås RV. The Rig-Veda or Rik-Saμhitå. 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 (çåkhå) of the Çåkalas. The unimportant differences, wholly traditional and uncertain, that seem to have existed between this recension and the other, that of the Våßkalas, are not incorporated in the Concordance. See H. Oldenberg, Die Hymnen des Rigveda, Band i., Metrische und textgeschichtliche Prolegomena, Berlin, 1888, pages 490 ff. xxxvi RVKh. The so-called khilas or khåilikåni sûktåni, 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 B®had-Devatå, part ii., pages xxx ff. AVÇ. (formerly AV.) The Atharva-Veda-Saμhitå (School of the Çåunakas). Herausgegeben von R. Roth und W. D. Whitney. Berlin, 1856. Even in those parts where the editors have altered the manuscript readings most W freely, the Concordance cites (as already noted above, “The Concordance rarely reports variants...”) 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. AVP. Kå±¥as 1, 3-4, 6-12, 15: Dipak Bhattacharya, The Paippalåda-Saμhitå of IE the Atharvaveda. Critically edited from palmleaf manuscripts in the Oriya script discovered by Durgamohan Bhattacharyya and one Çåradå manuscript. Volume One. Consisting of the first fifteen Kå±¥as. Calcutta, 1997. Kå±¥a 2: Thomas Zehnder, Atharvaveda-Paippalåda, Buch 2. Text, Übersetzung, Kommentar. Eine Sammlung altindischer Zaubersprüche vom Beginn des 1. EV Jahrtausends v. Chr. Idstein, 1999. Kå±¥as 6-7: Arlo Griffiths, The Paippalådasaμhitå of the Atharvaveda, Kå±¥as 6 and 7. A New Edition with Translation and Commentary. Proefschrift (Leiden University). Leiden, 2004. Kå±¥a 5: Alexander Lubotsky, Atharvaveda-Paippalåda. Kå±¥a Five. Text, translation, commentary. HOS, Opera Minora, vol. 4. Cambridge (Mass.), 2002. Kå±¥as 13-14: Carlos Alfredo Lopez, The Paippalåda Saμhitå of the Atharvaveda. A Critical Edition, Translation, and Study of Books 13 and 14. PR Ph.D. Thesis (Harvard University). Cambridge (Mass.), 2000. In Bloomfield’s edition: AVP. The Kashmirian Atharva-Veda (School of the Påippalådas), 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 Saμhitå. 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. SV. Såmavedårcikam. Die Hymnen des Såma-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. xxxvii ArS. Åra±ya-Saμhitå (or Åra±yaka-Saμhitå) of the Såma-Veda, with the commentary of Såya±a Åcårya, and a Bengali translation by Satya Brata Samasrami. Edited by Jîvånanda Vidyåsågara. Calcutta, 1873. Mahånåmnya¿. A litany belonging to the Såma-Veda and frequently quoted in the ritual. See Såma-Veda-Saμhitå as edited by Satyavrata Såmåçrami in the Bibliotheca Indica, vol. ii., pages 366 ff. Calcutta, 1874 and following. VS. TheVåjasaneyi-Saμhitå in the Mådhyaμdina-Çåkhå. Edited by Dr. Albrecht Weber. Berlin and London, 1852. VSK. The Våjasaneyi-Saμhitå in the Kå±va-Çåkhå. The variants of this recension of the White Yajur-Veda are given by Weber at the end of each section in W 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 Kå±va-Çåkhå agrees with the Mådhyaμdina-Çåkhå. TS. Die Tåittirîya-Saμhitå. Herausgegeben von Albrecht Weber. Indische Studien, volumes xi. and xii. Leipzig, 1871-1872. IE MS. Måitråya±î-Saμhitå. Herausgegeben von Dr. Leopold von Schroeder. Four volumes. Leipzig, 1881-1886. KS. Kå†hakam. Die Saμhitå der Ka†ha-Çåkhå. Herausgegeben von Leopold von Schroeder. First volume. Leipzig, 1900. The remainder of this text is still EV unpublished. As stated above (see “Unpublished texts included”), 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 Saμhitå. 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 Kå†haka, 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. PR KSA. Kå†haka-Saμhitå, Açvamedha-Grantha. The Kå†haka-Saμhitå professes to consist of five books. The first, already edited, is designated as i†himikå; the second, as madhyamikå; the third, as orimikå. 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 Açvamedha- Grantha. At the end of book iii., the colophon reads as follows: ity ekottaraçataçåkhådhvaryuprabhedabhinne çrîmadyajurvede kå†hake carakaçåkhåyåm orimikåyåμ hira±yagarbhaμ nåma catvåri¯çaμ sthånakaμ saμpûr±am || bhadram astu saμpûr±å ceyam orimikå || çrîgranthatraye madhyapa†hitåç ca yåjyånuvåkyå¿ saμpûr±å¿ || asmin granthatrayåbhyantare yåjyånuvåkyå nåma caturtho grantha¿. That is to say, the redactors of this Saμhitå seem to regard the yåjyånuvåkyå-stanzas contained in the first three books as the fourth book of the Saμhitå, perhaps to match the yåjyånuvåkyå collection at the end of the fourth book of the Måitråya±î. At all events, there is no such book in xxxviii the known manuscripts of the Kå†haka. After the orimikå follows directly the last book of the Kå†haka, devoted to the açvamedha. Now this the redactors boldly advertise as the fifth book of the Kå†haka. At the beginning stands the legend, athåçvamedho nåma pañcamo grantha¿; at the end, ity ekottaraçatådhvaryuçåkhåprabhedabhinne çrîmadyajurvedakå†hake carakaçåkhåyåm açvamedho nåma pañcamo grantha¿ saμpûr±a¿. Class 2. Bråhma±as AB. Das Åitareya-Bråhma±a. Herausgegeben von Theodor Aufrecht. Bonn, 1879. KB. Das Kåußîtaki-Bråhma±a (Çåºkhåyana-Bråhma±a). Herausgegeben von B. Lindner. Jena, 1887. GB. The Gopatha-Bråhma±a of the Atharva-Veda. Edited by Råjendralåla Mitra W and Haracandra Vidyåbhûßa±a in the Bibliotheca Indica. Calcutta, 1872. PB. Pañcavi¯ça-Bråhma±a, or Tå±¥ya-Mahå-Bråhma±a. The edition is that of the Bibliotheca Indica, Calcutta, 1870-1874, issued under the title, Tå±¥ya- Mahåbråhma±a, edited by Ånandacandra Vedåntavågîça. ÍB. Ía¥vi¯ça-Bråhma±a. The first prapå†haka is cited from the edition by Kurt IE Klemm, Das Ía¥vi¯ça-Bråhma±a mit Proben aus Såya±a’s Kommentar. Doctor’s dissertation of the University of Leipsic. Gütersloh, 1894. The remaining four prapå†hakas are cited from the publication of Pandit Jîvånanda Vidyåsågara, entitled, Dåivata-Bråhma±a and Ía¥vi¯ça-Bråhma±a of the Såma- Veda. Calcutta, 1881. EV AdB. Adbhuta-Bråhma±a. This is the specific name of the fifth prapå†haka of the Ía¥vi¯ça-Bråhma±a. 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. JB. Raghu Vira and Lokesh Chandra, Jaiminîya Bråhma±a of the Såmaveda. Nagpur, 1954 (reprint: Delhi 1986). PR In Bloomfield’s edition: JB. The Jåiminîya- or Talavakåra-Bråhma±a. The mantras of this Bråhma±a, 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. SaμhitopanißadB. The Saμhitopanißad-Bråhma±a of the Såma-Veda. Edited by A. C. Burnell. Mangalore, 1877. ÇB. The Çatapatha-Bråhma±a in the Mådhyaμdina-Çåkhå. Edited by Dr. Albrecht Weber. Berlin and London, 1855. ÇBK. The Çatapatha-Bråhma±a in the Kå±va-Çåkhå. 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. xxxix TB. The Tåittirîya-Bråhma±a of the Black Yajur-Veda. Edited by Råjendralåla Mitra. Bibliotheca Indica. Three volumes. Calcutta, 1859 and following. Four other texts of the Såma-Veda bear the name Bråhma±a, 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 Jåiminîya- or Talavakåra-Upanißad-Bråhma±a; the Såma-Mantra-Bråhma±a; the Såma-Vidhåna-Bråhma±a; and the Dåivata-Bråhma±a. Class 3. Åra±yakas AA. The Åitareya-Åra±yaka. Edited by Råjendralåla Mitra. Bibliotheca Indica. Calcutta, 1876. KA. Michael Witzel, Ka†ha Åra±yaka. Critical edition with a translation into W German and an introduction. HOS, 65. Cambridge (Mass.), 2004. TA. The Tåittirîya-Åra±yaka. Edited by Råjendralåla Mitra. Bibliotheca Indica. Calcutta, 1872. TAA. The tenth book of the Tåittirîya-Åra±yaka, in the Åndhra version. The variants of this version are printed on pages 913 ff of the edition mentioned IE in the preceding item. See Indische Studien, i. 76. Class 4. Upanißads AU. Åitareya-Upanißad. The three adhyåyas of the Åitareya-Åra±yaka, numbered ii. 4 and ii. 5 and ii. 6, figure as the Åitareya-Upanißad. Cited from the EV collection entitled, Tåittirîya, Åitareya, and the Çvetåçvatara Upanißads. Edited by Dr. E. Röer. Bibliotheca Indica. Calcutta, 1850. KBU. Kåußîtaki-Bråhma±a-Upanißad. Edited by E. B. Cowell. Bibliotheca Indica. Calcutta, 1861. ChU. Chåndogya-Upanißad. Kritisch herausgegeben und übersetzt von Otto Böhtlingk. Leipzig, 1889. PR JUB. The Jåiminîya- or Talavakåra-Upanißad-Bråhma±a. Edited and translated by Hanns Oertel. Journal of the American Oriental Society, vol. xvi., pages 79-260. New Haven, 1894. See, above, the note to Tåittirîya-Bråhma±a (TB.). B®hU. B®had-Åra±yaka-Upanißad in der Mådhyaμdina Recension. Herausgegeben und übersetzt von O. Böhtlingk. St. Petersburg (and Leipzig), 1889. B®hUK. The same text in the recension or çåkhå of the Kå±vas. Represented by occasional variants gathered from the B®had-Åra±yaka-Upanißad as edited by Dr. E. Röer in the Bibliotheca Indica. Calcutta, 1849 and following. xl ¡çåU. The ¡çå-Upanißad, identical with book xl. of the Våjasaneyi-Saμhitå. Cited from the collection entitled, ¡çå, Kena, Ka†ha, Praçna, Mu±¥a, Må±¥ûkya Upanißads, edited by Dr. E. Röer. Bibliotheca Indica. Calcutta, 1850. TU. Tåittirîya-Upanißad. The three books 7 and 8 and 9 of the Tåittirîya-Åra±yaka, designated respectively as Çikßå-vallî and Ånanda-vallî and Bh®gu-vallî, are known as the Tåittirîya-Upanißad. Cited from the edition of the Tåittirîya-Åra±yaka (TA.) listed above. MahånU. The Mahånåråya±a-Upanißad 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 Tåittirîya-Åra±yaka. W KU. Ka†ha-Upanißad. Cited from the same edition as the ¡çå-Upanißad (¡çåU.), above. ÇvetU. Çvetåçvatara-Upanißad. Cited from the same edition as the Åitareya-Upanißad (AU.), above. MU. The Måitrî or Måitråya±îya-Upanißad. Edited by E. B. Cowell. Bibliotheca IE Indica. Calcutta (and London), 1870. Mu±¥U. The Mu±¥aka or Mu±¥a-Upanißad. Cited from the same edition as the ¡çå-Upanißad (¡çåU.), above. PraçU. The Praçna-Upanißad. Cited from the same edition as the preceding. EV N®pU. The N®si¯ha-Pûrva-Tåpanî-Upanißad. Cited from the N®si¯ha-Tåpanî of the Atharva-Veda as edited by Ramamaya Tarkaratna. Bibliotheca Indica. Calcutta, 1871. N®uU. The N®si¯ha-Uttara-Tåpanî-Upanißad. Cited from the text mentioned in the preceding item. GopålU. Gopåla-Tåpanî-Upanißad. Cited from the Gopåla-Tåpanî of the Atharva-Veda PR as edited by Haracandra Vidyåbhûßa±a and Viçvanåtha Çåstrî. Bibliotheca Indica. Calcutta, 1870. Of the publication entitled Eleven Åtharva±a Upanißads with Dîpikås, edited by Colonel George A. Jacob, Bombay, 1891, the following eight Upanißads have yielded more or less material for the Concordance: KålågU. Kålågnirudra-Upanißad, pages 17 ff; VåsuU. Våsudeva-Upanißad, pages 25 ff; ÅtmapraU. Åtmaprabodha- or Åtmabodha-Upanißad, pages 77 ff; Gåru¥aU. Gåru¥a-Upanißad, pages 83 ff; xli MahåU. Mahå-Upanißad, pages 91 ff; VaradapU. Varada-Pûrva-Tåpanî-Upanißad, pages 111 ff; VaradauU. Varada-Uttara-Tåpanî-Upanißad, pages 137 ff; SkandaU. Skanda-Upanißad, pages 161 ff. The collection entitled Åtharva±opanißada¿, edited by Pandit Jîvånanda Vidyåsågara (second edition, Calcutta, 1891), contains twenty-nine Atharvan Upanißads. Of those among them not previously accounted for, the following fourteen have yielded more or less material for the Concordance: ÇirasU. Çiras-Upanißad or Atharvaçiras-Upanißad, pages 1 ff; W NådabinduU. Nådabindu-Upanißad, pages 41 ff; TejU. Tejobindu-Upanißad, pages 84 ff; YogatattvaU. Yogatattva-Upanißad, pages 93 ff; SaμnyåsaU. Saμnyåsa-Upanißad, pages 99 ff; Åru±U. Åru±eya-Upanißad, pages 133 ff; KßurU. Kßurikå-Upanißad, pages 151 ff; CûlikåU. Cûlikå-Upanißad, pages 164 ff; IE EV BrahmaU. Brahma-Upanißad, pages 180 ff; Prå±ågU. Prå±ågnihotra-Upanißad, pages 197 ff; NîlarU. Nîlarudra-Upanißad (a version of the Çatarudriya, Anquetil du Perron’s Schat Roudri, VS.16; TS.4.5), pages 206 ff; Ka±†haçrutiU. Ka±†haçruti-Upanißad, pages 213 ff; JåbU. Jåbåla-Upanißad, pages 337 ff; PR KåivU. Kåivalya-Upanißad, pages 353 ff. Many more Upanißads, or treatises like Upanißads, 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. A few quotations are derived from Muktikå-Upanißad. MuktiU. Muktikå-Upanißad. Cited from the collection in the Ånanda-Åçrama Series. Pra±avaU. Pra±ava-Upanißad or Pranou Oupnekhat, identical with GB.1.1.16–30. See Bloomfield, The Atharva-Veda and the Gopatha-Bråhma±a (Indo-Aryan Encyclopaedia), pages 19, 108. xlii ÇåunakaU. Çåunaka-Upanißad or Shavank Oupnekhat. Cf. Bloomfield under the preceding item. Class 5. Çråuta-Sûtras AÇ. The Çråuta-Sûtra of Åçvalåyana. Edited by Råmanåråya±a Vidyåratna. Bibliotheca Indica. Calcutta, 1874. The two halves of the text are counted continuously. ÇÇ. The Çåºkhåyana-Çråuta-Sûtra. Edited by Alfred Hillebrandt. Bibliotheca Indica. Calcutta, 1888. Våit. Våitåna-Sûtra. The Ritual of the Atharva-Veda. Edited by Dr. Richard Garbe, London, 1878. W LÇ. The Çråuta-Sûtra of Lå†yåyana. Edited by Ånandacandra Vedåntavågîça. Bibliotheca Indica. Calcutta, 1872. KÇ. The Çråuta-Sûtra of Kåtyåyana. Edited by Dr. Albrecht Weber. Berlin and London, 1859. IE ApÇ. The Çråuta-Sûtra of Åpastamba. Edited by Dr. Richard Garbe. Bibliotheca Indica. Three volumes. Calcutta, 1882, 1885, 1892. ApYajñaparibhåßå. Åpastamba-Yajña-Paribhåßå-Sûtras, being the first four ka±¥ikås of book xxiv. of the Çråuta-Sûtra of Åpastamba. Cited from the Hindu serial Ushå, vol. i. Calcutta, 1890. EV BÇ. Makoto Fushimi, "An addition to A Vedic Concordance from Baudhåyana Çrautasûtra", Electronic Journal of Vedic Studies, 14-1, February 2007, 1-168 (based on: Willem Caland, The Baudhåyana Çrauta Sûtra belonging to the Taittirîya Saμhitå, 3 vols., Bibliotheca Indica 163, Calcutta 1904-1924; 2nd edition, with new appendix containing many text improvements by Radhe Shyam Shastri, New Delhi 1982). BÇPr. Pravarasûtra of the Baudhåyana Çrautasûtra (see prec.). PR MÇ. Jeannette M. van Gelder, The Månava Çrautasûtra belonging to the Maitråya±î Saμhitå. New Delhi, 1961 (reprint: Delhi 1985, with new Appendix Containing Corrections and Emendations to the text by C.G. Kashikar). In Bloomfield’s edition: MÇ. Das Månava-Çråuta-Sûtra. Herausgegeben von Dr. Friedrich Knauer. Books i.-v. (out of eleven). St. Petersburg, 1900-1903. As was mentioned above (see “Unpublished texts included” and “To Pupils and Colleagues”), 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. The citations from the MÇ. require sometimes xliii 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. G®hya-Sûtras, Mantra-På†has, and related texts AG. Åçvalåyana-G®hya-Sûtra. Issued under the title G®hyasûtrå±i. Indische Hausregeln. Herausgegeben von Adolf Friedrich Stenzler. I. Åçvalåyana. Leipzig, 1864. ÇG. Çåºkhåyana-G®hya-Sûtra. Edited and translated by H. Oldenberg, under the title Das Çåºkhåyanag®hyam, in the Indische Studien, vol. xv., pages 1-166. Leipzig, 1878. W Kåuç. The Kåuçika-Sûtra of the Atharva-Veda, with extracts from the commentaries of Dårila and Keçava. Edited by Maurice Bloomfield, in vol. xiv. of the Journal of the American Oriental Society. New Haven, 1890. SMB. Såma-Mantra-Bråhma±a. The first prapå†haka is cited from the Doctor’s dissertation of the University of Halle, entitled Das Mantrabråhma±a. I. IE Prapå†haka. Von Heinrich Stönner. Halle, 1901. The second is cited from an edition contained in the Hindu serial called Ushå, vol. i. Calcutta, 1890. See the note to Tåittirîya-Bråhma±a (TB.). GG. Das Gobhila-G®hya-Sûtra. Herausgegeben von Dr. Friedrich Knauer. Dorpat (and Leipzig), 1884. EV JG. Willem Caland, The Jaiminig®hyasûtra belonging to the Såmaveda. With Extracts from the Commentary. Edited with an Introduction and Translated into English by W. Caland, Punjab Sanskrit Series No. 2. Lahore, 1922 (reprints: Delhi 1984, 1991). KhG. Khådira-G®hya-Sûtra. Edited and translated by Hermann Oldenberg in the Sacred Books of the East, vol. xxix., pages 369-435. Oxford, 1886. PR PG. Påraskara-G®hya-Sûtra. Issued under the title G®hyasûtrå±i. Indische Hausregeln. Herausgegeben von Adolf Friedrich Stenzler. II. Påraskara. Leipzig, 1878. ApMB. The Mantra-På†ha or the Prayer Book of the Åpastambins. Edited by M. Winternitz. Oxford, 1897. The abbreviation ApMB. (meaning Åpastamba-Mantra-Bråhma±a) was chosen by me for this Mantra-På†ha in order to match SMB. (meaning Såma-Mantra-Bråhma±a). The use of the name Bråhma±a for a considerable variety of subsidiary texts which are by no means strictly Bråhma±as (see the note to Tåittirîya-Bråhma±a, TB.) is a peculiarity of the Såma-Veda tradition; but this Mantra-På†ha is never to my knowledge spoken of as a Bråhma±a in the tradition of the Åpastambins. My choice is therefore open to well-founded criticism. Whenever it seemed desirable, I have placed, in parenthesis, by the side of the citation of a given mantra of the Mantra-På†ha, a reference to that passage of the Åpastamba-G®hya-Sûtra which contains the xliv prescriptions for the practical application of the said mantra. Thus: pra su gmantå dhiyasånasya sakßa±i ApMB.1.1.1a (ApG.2.4.2). ApG. The Åpastambîya-G®hya-Sûtra. Edited by Dr. M. Winternitz. Vienna, 1887. HG. The G®hya-Sûtra of Hira±yakeçin. Edited by Dr. J. Kirste. Vienna, 1889. VårG. Pierre Rolland, Un rituel domestique védique. Le Våråhag®hyasûtra. Traduit et annoté par Pierre Rolland. Aix-en-Provence, 1971. G®hyas. Das G®hyasaμgraha-Pariçi߆a des Gobhilaputra. Edited and translated by M. Bloomfield in the Zeitschrift der Deutschen Morgenländischen Gesellschaft, vol. xxxv., pages 533-587. Karmap. Karmapradîpa. The first prapå†haka is cited from the edition entitled Der W Karmapradîpa. I. Prapå†haka. Herausgegeben von Dr. Friedrich Schrader. Halle, 1889. The second prapå†haka is cited from the edition entitled Der Karmapradîpa. II. Prapå†haka. Herausgegeben von Dr. A. Freiherrn von Staël-Holstein. Leipzig, 1900. The third prapå†haka is cited from an edition of the entire text, issued under the title Kåtyåyana-Sm®ti, and forming a part IE (vol. i., pages 603 ff) of the compilation called Dharmaçåstrasaμgraha, and published by Jîvånanda Vidyåsågara, Calcutta, 1876. Class 7. Dharma-Sûtras, Dharma-Çåstras, and Sm®tis GDh. Gåutama-Dharma-Çåstra. Issued under the title The Institutes of Gåutama. EV Edited by Adolf Friedrich Stenzler. London, 1876. ApDh. Åpastambîya-Dharma-Sûtra. Aphorisms on the Sacred Law of the Hindus by Åpastamba. Edited by Dr. George Bühler, C.I.E. Second Edition. Bombay, 1892. Bombay Sanskrit Series, No. xliv. BDh. The Båudhåyana-Dharma-Çåstra. Edited by E. Hultzsch, Ph.D. Leipzig, 1884. PR ViDh. Viß±u-Sm®ti. The Institutes of Viß±u. Edited by Julius Jolly, Ph.D. Bibliotheca Indica. Calcutta, 1881. VåDh. Våsi߆ha-Dharma-Çåstra. Aphorisms on the Sacred Law of the Åryas, as taught in the school of Vasi߆ha. Edited by Rev. Alois Anton Führer, Ph.D. Bombay, 1883. Bombay Sanskrit Series, No. xxiii. MDh. Månava-Dharma-Çåstra. Critically edited by J. Jolly. London, 1887. Trübner’s Oriental Series. YDh. Yåjñavalkya-Dharma-Çåstra. Yåjñavalkya’s Gesetzbuch. Herausgegeben von Dr. Adolf Friedrich Stenzler. Berlin and London, 1849. xlv NåradaDh. Nåradîya-Dharma-Çåstra. Issued as The Institutes of Nårada. Edited by Julius Jolly. Bibliotheca Indica. Calcutta, 1885. ParDh. Paråçara-Sm®ti. Edited by Candrakånta Tarkålaμkåra. Bibliotheca Indica. Calcutta, 1890 and following. The compilation entitled Dharmaçåstrasaμgraha was published in two volumes by Pandit Jîvånanda Vidyåsågara 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: W LAtDh. Laghu-Atri-Saμhitå, vol. i., pages 1 ff; VAtDh. V®ddha-Atri-Saμhitå, vol. i., pages 47 ff; LHDh. Laghu-Hårîta-Saμhitå, vol. i., pages 177 ff; VHDh. V®ddha-Hårîta-Saμhitå, vol. i., pages 194 ff; IE ÅuçDh. Åuçanasa-Dharma-Çåstra, vol. i., pages 501 ff; źgDh. źgirasa-Sm®ti, vol. i., pages 554 ff; SaμvartaDh. Saμvarta-Sm®ti, vol. i., pages 584 ff; B®hPDh. B®hat-Paråçara-Saμhitå, vol. ii., pages 53 ff; EV LVyåsaDh. Laghu-Vyåsa-Saμhitå, vol. ii., pages 310 ff; VyåsaDh. Vyåsa-Saμhitå, vol. ii., pages 321 ff; ÇaºkhaDh. Çaºkha-Saμhitå, vol. ii., pages 343 ff. Class 8. Vidhåna-texts Rvidh. Rig-Vidhåna. Issued as a Berlin Doctor’s dissertation under the title PR ·gvidhånam. Auctor Rudolf Meyer. Berlin, 1877. Svidh. The Såma-Vidhåna-Bråhma±a of the Såma-Veda. By A. C. Burnell. London, 1873. See note to Tåittirîya-Bråhma±a (TB.). Class 9. Ancillary texts of the Veda N. Nirukta. Cited from the German edition, Yåska’s Nirukta sammt den Nigha±†avas. Herausgegeben von Rudolf Roth. Göttingen, 1852. B®hD. The B®had-Devatå, attributed to Çåunaka. Edited by Arthur A. Macdonell. Volumes v. and vi. of the Harvard Oriental Series. Cambridge, Mass., 1904. xlvi DB. Dåivata-Bråhma±a. Issued under the title Dåivata-Bråhma±a and Ía¥vi¯ça- Bråhma±a. Edited by Pandit Jîvånanda Vidyåsågara. Calcutta, 1881. See note to Tåittirîya-Bråhma±a (TB.). Nakß. Nakßatra-Kalpa. One of the five so-called Kalpas of the Atharva-Veda. Cited from a manuscript in my possession. Class 10. Four miscellaneous texts Mahåbh. The Mahå-Bhårata. Cited from the Bombay edition of 1863 (citations discussed by Adolf Holtzmann, Das Mahåbhårata 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 W Vedic Saμhitås. Bhagavadgîtå. The Bhagavad-Gîtå. A few passages, corresponding with passages in the Upanißads treated in this Concordance, have been culled by me from Colonel George A. Jacob’s Concordance to the principal Upanißads and the Bhagavadgîtå, Bombay, 1891. IE Supar±. The Supar±åkhyåna. Issued as a Berlin Doctor’s dissertation under the title Supar±ådhyåya¿. Auctor Elimar Grube. Berlin, 1875. The text is reprinted in Indische Studien, vol. xiv., pages 1 ff. It contains a few stanzas or pådas which are identical with passages in the RV. or AV. or similar to them; and such pådas have been incorporated in the Concordance. EV Mahåbhåßya. The Mahå-Bhåßya. A single kårikå, to be found at vol. i., page 96, of Kielhorn’s edition, is identical with a çloka occurring at GB.1.1.26. PR xlvii  ABBREVIATIONS 1. Alphabetic list of abbreviations of the titles of the cited texts. AA. ............................................Åitareya-Åra±yaka AB. ............................................Åitareya-Bråhma±a AÇ. .............................................Åçvalåyana-Çråuta-Sûtra AdB. ..........................................Adbhuta-Bråhma±a AG. ............................................Åçvalåyana-G®hya-Sûtra źgDh. ......................................źgirasa-Sm®ti ApÇ. ...........................................Åpastamba-Çråuta-Sûtra ApDh. ........................................Åpastamba-Dharma-Sûtra W ApG. ..........................................Åpastamba-G®hya-Sûtra ApMB. .......................................Åpastamba-Mantra-På†ha ApYajñaparibhåßå ......................Åpastamba-Yajñaparibhåßå ArS. ...........................................Åra±ya-Saμhitå IE Åru±U. .......................................Åru±eya-Upanißad ÅtmapraU. .................................Åtmaprabodha-Upanißad AU. ............................................Åitareya-Upanißad ÅuçDh. ......................................Åuçanasa-Dharma-Çåstra AVÇ. ..........................................Atharva-Veda-Saμhitå, Çåunaka recension EV AVP. ..........................................Atharva-Veda-Saμhitå, Påippalåda recension BÇ. .............................................Båudhåyana-Çråuta-Sûtra BÇPr. .........................................Pravara-Sûtra of the Båudhåyana-Çråuta-Sûtra BDh. ..........................................Båudhåyana-Dharma-Çåstra Bhagavadgîtå ..............................Bhagavad-Gîtå BrahmaU. ...................................Brahma-Upanißad B®hD. .........................................B®had-Devatå PR B®hPDh. .....................................B®hat-Paråçara-Saμhitå B®hU. .........................................B®had-Åra±yaka-Upanißad, Mådh. recension B®hUK. ......................................The same, Kå±va recension ÇaºkhaDh. .................................Çaºkha-Saμhitå ÇåunakaU. ..................................Çåunaka-Upanißad ÇB. .............................................Çatapatha-Bråhma±a, Mådh. recension ÇBK. ..........................................Çatapatha-Bråhma±a, Kå±va recension ÇÇ. .............................................Çåºkhåyana-Çråuta-Sûtra ÇG. .............................................Çåºkhåyana-G®hya-Sûtra ChU. ..........................................Chåndogya-Upanißad xlviii ÇirasU. .......................................Çiras-Upanißad CûlikåU. .....................................Cûlikå-Upanißad ÇvetU. ........................................Çvetåçvatara-Upanißad DB. ............................................Dåivata-Bråhma±a Gåru¥aU. ...................................Gåru¥a-Upanißad GB. ............................................Gopatha-Bråhma±a GDh. ..........................................Gåutama-Dharma-Çåstra GG. ............................................Gobhila-G®hya-Sûtra GopålU. .....................................Gopåla-Tåpanî-Upanißad G®hyas. ......................................G®hya-Saμgraha W HG. ............................................Hira±yakeçi-G®hya-Sûtra ¡çÅU. .........................................¡çå-Upanißad JåbU. ..........................................Jåbåla-Upanißad JB. ..............................................Jåiminîya-Bråhma±a JG. .............................................Jåiminîya-G®hya-Sûtra IE JUB. ...........................................Jåiminîya-Upanißad-Bråhma±a KA. ............................................Ka†ha-Åra±yaka KåivU. .......................................Kåivalya-Upanißad KålågU. ......................................Kålågnirudra-Upanißad Ka±†haçrutiU. .............................Ka±†haçruti-Upanißad EV Karmap. .....................................Karmapradîpa Kåuç. ..........................................Kåuçika-Sûtra KB. ............................................Kåußîtaki-Bråhma±a KBU. .........................................Kåußîtaki-Bråhma±a-Upanißad KÇ. .............................................Kåtyåyana-Çråuta-Sûtra KhG. ..........................................Khådira-G®hya-Sûtra KS. .............................................Kå†haka-Saμhitå PR KSA. ..........................................Kå†haka-Saμhitå, Açvamedhagrantha KßurU. .......................................Kßurikå-Upanißad KU. ............................................Ka†ha-Upanißad LAtDh. .......................................Laghu-Atri-Saμhitå LÇ. .............................................Lå†yåyana-Çråuta-Sûtra LHDh. ........................................Laghu-Hårîta-Saμhitå LVyåsaDh. .................................Laghu-Vyåsa-Saμhitå Mahåbh. .....................................Mahå-Bhårata Mahåbhåßya ...............................Mahå-Bhåßya xlix Mahånåmnya¿ ............................Mahånåmnya¿ MahånU. ....................................Mahå-Nåråya±a-Upanißad MahåU. ......................................Mahå-Upanißad MÇ. ............................................Månava-Çråuta-Sûtra MDh. .........................................Månava-Dharma-Çåstra MG. ...........................................Månava-G®hya-Sûtra MS. ............................................Måitråya±î-Saμhitå MU. ...........................................Måitrî-Upanißad MuktiU. .....................................Muktikå-Upanißad Mu±¥U. .....................................Mu±¥aka-Upanißad W N. ...............................................Nirukta NådabinduU. ..............................Nådabindu-Upanißad Nakß. ..........................................Nakßatra-Kalpa NåradaDh. ..................................Nårada-Dharma-Çåstra NîlarU. .......................................Nîlarudra-Upanißad IE N®pU. .........................................N®si¯ha-Pûrva-Tåpanî-Upanißad N®uU. .........................................N®si¯ha-Uttara-Tåpanî-Upanißad ParDh. ........................................Paråçara-Sm®ti PB. .............................................Pañcavi¯ça-Bråhma±a PG. .............................................Påraskara-G®hya-Sûtra EV PraçU. ........................................Praçna-Upanißad Prå±ågU. ....................................Prå±ågnihotra-Upanißad Pra±avaU. ..................................Pra±ava-Upanißad RV. ............................................Rig-Veda-Saμhitå Rvidh. ........................................Rig-Vidhåna RVKh. .......................................Khilas of the Rig-Veda SaμhitopanißadB. ......................Saμhitopanißad-Bråhma±a PR SaμnyåsaU. ...............................Saμnyåsa-Upanißad SaμvartaDh. ..............................Saμvarta-Sm®ti ÍB. .............................................Ía¥vi¯ça-Bråhma±a SkandaU. ...................................Skanda-Upanißad SMB. .........................................Såma-Mantra-Bråhma±a Supar±. .......................................Supar±a-Åkhyåna SV. .............................................Såma-Veda-Saμhitå Svidh. .........................................Såma-Vidhåna-Bråhma±a TA. .............................................Tåittirîya-Åra±yaka l TAA. ..........................................Tåittirîya-Åra±yaka, Åndhra recension TB. .............................................Tåittirîya-Bråhma±a TejU. ..........................................Tejobindu-Upanißad TS. .............................................Tåittirîya-Saμhitå TU. .............................................Tåittirîya-Upanißad VåDh. ........................................Våsi߆ha-Dharma-Çåstra Våit. ...........................................Våitåna-Sûtra VaradapU. ..................................Varada-Pûrva-Tåpanî-Upanißad VaradauU. ..................................Varada-Uttara-Tåpanî-Upanißad VårG. .........................................Våråha-G®hya-Sûtra W VåsuU. .......................................Våsudeva-Upanißad VAtDh. ......................................V®ddha-Atri-Saμhitå VHDh. .......................................V®ddha-Hårîta-Saμhitå ViDh. .........................................Viß±u-Sm®ti VS. .............................................Våjasaneyi-Saμhitå, Mådh. recension IE VSK. ..........................................Våjasaneyi-Saμhitå, Kå±va recension VyåsaDh. ...................................Vyåsa-Saμhitå YDh. ..........................................Yåjñavalkya-Dharma-Çåstra YogatattvaU. ..............................Yogatattva-Upanißad EV 2. List of a few other abbreviations used in the Concordance. 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 Pratîka: or Ps for Pratîkas), which is used to indicate that, in the citations which follow it, not the whole påda or stanza is given, but only the initial word or words thereof. comm. .......................................commentary PR crit. ...........................................critical Introd. .......................................Introduction ms. ............................................manuscript mss. ..........................................manuscripts P. ..............................................Pratîka Padap. .......................................Pada-på†ha Ps. ............................................Pratîkas quinq. .......................................quinquies var. lect. ...................................variant reading li PR EV IE W  W UPDATED VEDIC CONCORDANCE IE EV PR PR EV IE W •a¯çaμ vivasvantaμ brûma¿ # AVÇ.11.6.2c; AVP.15.13.3c. •a¯çaμ na pratijånate # RV.3.45.4b. •a¯çava stha madhumanta¿ # ApÇ.1.25.5. •a¯çava¿ sapta saptatî¿ # AVÇ.19.6.16b; AVP.9.5.14b. •a¯çaç ca bhagaç ca # TA.1.13.3c. •a¯ças te hastam agrabhît # ApMB.2.3.9 (ApG.4.10.12). Cf. agniß †e etc. •a¯çåμ jånîdhvaμ vi bhajåmi tån va¿ # AVÇ.11.1.5c. •a¯çåya svåhå # VS.10.5; TS.1.8.13.3; MS.2.6.11: 70.9; KS.15.7; ÇB.5.3.5.9. •a¯çuμ rihanti mataya¿ panipnatam # RV.9.86.46c. •a¯çuμ somasyaitaμ manye # AVP.5.13.4c. •a¯çuμ gabhasti (KS. babhasti) haritebhir åsabhi¿ # KS.35.14d; ApÇ.14.29.3d. See a¯çûn babhasti. •a¯çuμ goßv agastyam # RV.8.5.26b. •a¯çunå te a¯çu¿ # VS.20.27a; TS.1.2.6.1a; BÇ.6.14: 171.7a. Ps: a¯çunå te a¯çu¿ p®cyatåm ApÇ.10.24.5; a¯çunå te KÇ.19.1.21. (Mahîdh., anu߆ubh, but p®cyatåm is enclitic). W •a¯çunettham u åd v anyathå # SV.1.305d. •a¯çuμ dadhanvån madhuno vi rapçate # RV.10.113.2b. •a¯çuμ duhanti stanayantam akßitam # RV.9.72.6a. •a¯çuμ duhanti hastino bharitrai¿ # RV.3.36.7c. •a¯çuμ duhanto adhy åsate gavi # RV.10.94.9b; N.2.5. •a¯çuμ duhanty adribhi¿ # RV.1.137.3b. •a¯çuμ duhanty ukßa±aμ giri߆håm # RV.9.95.4b. •a¯çumatî¿ kå±¥inîr yå viçåkhå¿ # AVÇ.8.7.4c. •a¯çuμ babhasti # see a¯çuμ gabhasti. IE •a¯çur-a¯çuß †e (TS.KS.ApÇ.BÇ. -a¯çus te) deva somå pyåyatåm # VS.5.7a; TS.1.2.11.1a; 6.2.2.4; MS.1.2.7a: 16.17; 3.8.2: 93.16; KS.2.8a; 24.9; AB.1.26.4a; GB.2.2.4a; ÇB.3.4.3.18; AÇ.4.5.6; ÇÇ.5.8.3a; Vait.13.23a; EV LÇ.5.6.8a; ApÇ.11.1.11; BÇ.6.19: 178.2a; 6.21: 180.9a. Ps: a¯çur-a¯çuß †e deva soma MÇ.2.2.1.12; a¯çur-a¯çu¿ KÇ.8.2.6. •a¯çur å pyåyatåm ayam # AVÇ.5.29.13b; AVP.12.19.7b. •a¯çur ivå pyåyatåm ayam # AVÇ.5.29.12d. •a¯çur na çoci¿ # Mahånåmnya¿ 5. •a¯çur madåya # Mahånåmnya¿ 8. •a¯çur yavena pipiçe yato n®bhi¿ # RV.9.68.4c. •a¯çuç ca me raçmiç ca me # VS.18.19; TS.4.7.7.1; MS.2.11.5: 143.2; KS.18.11. Cf. next, and raçmiç ca. PR •a¯çuç ca raçmiç ca # MS.3.4.1: 45.16; KS.21.11. Cf. under prec. •a¯çuç cåsya punar åpîno astu # MÇ.2.5.4.24b. •a¯çûn iva gråvådhißava±e adri¿ # AVÇ.5.20.10c; AVP.9.27.10c. •a¯çûn g®bhîtvånv å rabhethåm # AVÇ.12.3.20c. •a¯çûn babhasti haritebhir åsabhi¿ # AVÇ.6.49.2d. See a¯çuμ gabhasti. •a¯çeva devåv arvate # RV.5.86.5d. •a¯çeva no bhajatåμ citram apna¿ # RV.10.106.9d. •a¯ço¿ payaså madiro na jåg®vi¿ # RV.9.107.12c; SV.1.514c; 2.117c. •a¯ço¿ pibanti manasåvivenam # RV.4.25.3d. •a¯ço¿ pîyûßam apibo giri߆håm # RV.3.48.2b. •a¯ço¿ pîyûßaμ prathamaμ tad ukthyam # RV.2.13.1d. •a¯ço¿ pîyûßaμ prathamasya bhejire # RV.10.94.8d. •a¯ço dhanaμ na jigyußa¿ # RV.7.32.12b; AVÇ.20.59.3b. •a¯ço bhago varu±o mitro aryamå # AVÇ.6.4.2a. •a¯ço råjå vibhajati # Kauç.71.1a. 1 •a¯çor ûrmim îraya gå ißa±yan # RV.9.96.8d. •a¯ço¿ sutaμ påyaya matsarasya # RV.1.125.3c. •a¯sa ådhåya bibhrati # AVÇ.8.6.13b. •a¯satraμ somyånåm # RV.8.17.14b; SV.1.275b. •a¯satrakoçaμ siñcatå n®på±am # RV.10.101.7d; N.5.26d. •a¯sadhrîμ çuddhåm upa dhehi nåri # AVÇ.11.1.23c. P: a¯sadhrîm Kauç.61.44. •a¯såbhyåμ svåhå # TS.7.3.16.2; KSA.3.6. •a¯såbhyåμ te dorbhyåm # AVP.9.3.11a. •a¯sûn på¯syû¯ç ca keçyån # AVP.6.14.6d. The transmitted readings of the first two words are corrupt. •a¯seßu va ®ß†aya¿ patsu khådaya¿ # RV.5.54.11a. •a¯seßv å maruta¿ khådayo va¿ # RV.7.56.13a; MS.4.14.18a: 247.10; TB.2.8.5.5a. •a¯seßv å va¿ prapatheßu khådaya¿ # RV.1.166.9c. •a¯seßv etå¿ pavißu kßurå adhi # RV.1.166.10c. •a¯seßv eßåμ ni mim®kßur ®ß†aya¿ # RV.1.64.4c. W •a¯sau ko asya tad deva¿ # AVÇ.10.2.5c. •a¯sau grîvåç ca çro±yau (VS. çro±î) # VS.20.8b; MS.3.11.8b: 152.5; KS.38.4b; TB.2.6.5.5b. •a¯hasaspataye två # VS.7.30; 22.31; ÇB.4.3.1.20; KÇ.9.13.18. Cf. a¯haspatyåya. •a¯haso gråhyåç ca # AVP.2.10.1b. Cf. rakßaso gråhyå. •a¯haso yatra pîparad yathå na¿ # RV.3.32.14c; TS.1.6.12.3c; MS.4.12.3c: 182.12; KS.8.16c; 38.7c. •a¯hårir asi bambhåri¿ # ÇÇ.6.12.20. See aºghårir. IE •a¯haspatyåya två (BÇ. två ju߆aμ g®h±åmi) # TS.1.4.14.1; 6.5.3.4; MS.3.12.13: 164.7; TB.3.10.7.1; ApÇ.8.20.8; 12.27.5; BÇ.7.16: 227.18; MÇ.2.4.2.3. Cf. a¯hasaspataye. •a¯homuca¿ pitara¿ somyåsa¿ # TB.2.6.16.2b; ApÇ.8.15.17b. See upahûtå¿ pitara¿. •a¯homucaμ v®ßabhaμ yajñiyånåm (AVP. yajñånåm) # AVÇ.19.42.4a; AVP.1.77.4a; TS.1.6.12.4b. •a¯homucaμ suk®taμ daivyaμ janam # RV.10.63.9b; TS.2.1.11.1b; TB.2.7.13.3b. EV •a¯homucam åºgirasaμ gayaμ ca # RVKh.5.51.2a; Supar±.19.6a. •a¯homuca¿ svåhåk®tå¿ p®thivîm å viçata # VS.4.13; ÇB.3.2.2.20; ApÇ.10.13.9; BÇ.28.9: 359.1. •a¯homucå v®ßabhå supratûrtî # MS.4.14.6a: 223.11; TB.2.8.4.6a. •a¯homuce pra bharemå (AVÇ.AVP. bhare) manîßåm # AVÇ.19.42.3a; AVP.1.77.3a; TS.1.6.12.3a; MS.4.12.3a: 182.13; KS.8.16a. P: a¯homuce TS.2.5.12.5; BÇ.13.12: 126.21; 13.35: 144.9; MÇ.9.2.5.30. •a¯hoyuvas tanvas tanvate vi # RV.5.15.3a. •a¯ho råjan variva¿ pûrave ka¿ # RV.1.63.7d. Cf. hantå v®traμ variva¿. •a¯hoç cid asmå urucakrir adbhuta¿ # RV.2.26.4d. Cf. next two. PR •a¯hoç cid urucakraya¿ # RV.5.67.4d. Cf. prec. and next. •a¯hoç cid urucakrayo’nehasa¿ # RV.8.18.5c. Cf. prec. two. •a¯hoç cid yå varivovittaråsat # RV.1.107.1d; VS.8.4d; 33.68d; TS.1.4.22.1d; 2.1.11.4d; MS.1.3.26d: 39.8; KS.4.10d; ÇB.4.3.5.15d. •akarat sûryavarcasam # ApMB.1.1.9d. See ak®±ot sûryavarcasa¿, ak®±o¿ sûryatvacam, and avak®±ot sûryatvacam. •akaraμ pûrußu priyam # RVKh.10.128.4d. See karotu pûrußu, k®±avat pûrußapriyam, and pûrußu. •akar jyotir ®tåvarî # RV.8.73.16b. •akar jyotir bådhamånå tamå¯si # RV.7.77.1d. •akar±akåya svåhå # TS.7.5.12.1; KSA.5.3. •akarta¿ punar å k®dhi # AVP.1.43.2b. •akarta catura¿ puna¿ # RV.1.20.6c. •akartåm açvinå lakßma # AVÇ.6.141.2c. Cf. k®±utaμ lakßmåçvinå. •akar dhanvåny atyetavå u # RV.5.83.10b. •akarma te svapaso abhûma # RV.4.2.19a; AVÇ.18.3.24a. •akarma vayaμ tad yad asmåkaμ karma hotåraμ p®chata # JB.1.76. See akårßam ahaμ tad yan mama hotåraμ 2  p®chate. •akarma vayaμ tad yad asmåkaμ karmågåsißma yad atra geyam # JB.1.76. See akårßam ahaμ tad yan mama karmågåsißaμ yad geyam. •akarma vayaμ tad yad asmåkaμ karmodgåtåraμ p®chata # JB.1.76. See akårßam ahaμ tad yan mama karmodgåtåraμ p®chate. •akarmågnim adhipåm asya devam # AVP.4.18.6a. •akarmå dasyur abhi no amantu¿ # RV.10.22.8a. •akalpa indra¿ pratimånam ojaså (AVP. indro’pratimånam oja¿) # RV.1.102.6c; AVP.3.36.3c. •akalpayathå¿ pradiçaç catasra¿ # AVÇ.12.1.55d. See ajayo lokån. •akavåriμ divyaμ çåsam indram # RV.3.47.5b; 6.19.11b; VS.7.36b; TS.1.4.17.1b; MS.1.3.21b: 37.13; KS.4.8b; ÇB.4.3.3.14b; TB.2.8.3.4b. •akavårî cetati våjinîvatî # RV.7.96.3b. •aka¿ su (TS. sa) lokaμ suk®taμ p®thivyå¿ (VS.ÇB. @vyåm) # VS.11.22b; TS.4.1.2.4b; MS.2.7.2b: 75.19; KS.16.2b; ÇB.6.3.3.14. •akåmå viçve vo (TB. akåmå vo viçve) devå¿ # AVÇ.6.114.3c; TB.2.4.4.9c. W •akåmå vo dakßi±åμ na nînima # TS.3.2.8.3c. •akåmå vo viçve # see akåmå viçve. •akåmo dhîro am®ta¿ svayaμbhû¿ # AVÇ.10.8.44a. Designated as åtman, CûlikåU.12. •akåri cåru ketunå # RV.1.187.6c; AVP.6.16.6c; KS.40.8c. •akåri ta indra gotamebhi¿ # RV.1.63.9a. •akåri ratnadhåtama¿ # RV.1.20.1c. •akåri våm andhaso varîman # RV.6.63.3a. IE •akåri te harivo brahma navyam # RV.4.16.21c; 17.21c; 19.11c; 20.11c; 21.11c; 22.11c; 23.11c; 24.11c. •akåri brahma samidhåna tubhyam # RV.4.6.11a. •akåry-akåry avakîr±î stena¿ # TA.10.1.15a; MahånU.5.11a. EV •akårßam ahaμ tad yan mama karmågåsißaμ yad geyam # ÍB.1.4.7. See akarma vayaμ tad yad asmåkaμ karmågåsißma yad atra geyam. •akårßam ahaμ tad yan mama karmodgåtåraμ p®chate # ÍB.1.4.7. See akarma vayaμ tad yad asmåkaμ karmodgåtåraμ p®chata. •akårßam ahaμ tad yan mama hotåraμ p®chate # ÍB.1.4.7. See akarma vayaμ tad yad asmåkaμ karma hotåraμ p®chata. •akupyanta¿ kupåyava¿ # AVÇ.20.130.8. •akurvanto granthîn hastakauçalair nisti߆hata # BÇ.6.25: 186.13; 6.27: 190.5. PR •akûpårasya dåvane (SV. dåvana¿) # RV.5.39.2d; SV.2.523d; JB.3.203d; N.4.18. •akûpåra¿ salilo måtariçvå # RV.10.109.1b; AVÇ.5.17.1b; AVP.9.15.1b. •ak®kßata # Kauç.20.16. •ak®kßåma # Kauç.20.17. •ak®±utam antarikßaμ varîya¿ # RV.6.69.5c. •ak®±udhvaμ svapasyå suhastå¿ # RV.4.35.9b. •ak®±ot sûryavarcasa¿ # VårG.14.1d. See under akarat sûryavarcasam. •ak®±o¿ sûryatvacam # RV.8.91.7d; AVÇ.14.1.41d; AVP.4.26.7d; JB.1.221d. See under akarat sûryavarcasam. •ak®±vata bhiyaså roha±aμ diva¿ # RV.1.52.9b. •ak®±vata çravasyåni du߆arå # RV.10.44.6b; AVÇ.20.94.6b; N.5.25b. •ak®±vato måyûn saμjñapayata # BÇ.11.4: 69.8; 15.28: 232.11. Cf. amåyuμ. •ak®±vantaμ måyuμ saμjñapayata # BÇ.4.6: 117.17. Cf. amåyuμ. •ak®tåya karma±e svåhå # KÇ.2.2.23. •ak®ttaruk tvayå yujå vayam # RV.10.84.4c; AVÇ.4.31.4c; AVP.4.12.4c. •ak®tvånyad upayojanåya # AB.5.30.6b. •ak®ß†apacye açane dhånye ya¿ # AVÇ.5.29.7b; AVP.12.18.8b. 3 •ak®ß†å ye ca k®ß†ajå¿ # TA.1.27.6b. •akoçå¿ koçinîç ca yå¿ # KS.16.13b. See under next. •akoçå yåç ca koçinî¿ (AVP. keçinî¿) # AVP.11.7.6b; MS.2.7.13b: 94.11; Prå±ågU.1b (var. lect.). See prec., and apußpå. •aktaμ rihå±å viyantu (KS.GG. vyantu) vaya¿ # KS.31.11; TS.1.1.13.1; TB.3.3.9.3; BÇ.1.19: 28.18; GG.1.8.27; KhG.2.1.26. P: aktaμ rihå±å¿ ApÇ.3.6.1. See aptubhî, arthaμ rihå±å, and vyantu vayo. •aktunåhnåμ vayunåni sådhat # RV.2.19.3d. •aktuμ na yahvam ußasa¿ purohitam # RV.10.92.2c. •akto¿ prabhriyeta # MS.4.13.8: 209.9; KS.19.13; TB.3.6.13.1. See VS.28.12. •akto gobhi¿ kalaçån å viveça # RV.9.96.22b. •aktor yuvånaμ n®ma±å adhå patim # RV.10.92.14d. •aktor vyu߆au paritakmyåyå¿ # RV.5.30.13d. Cf. next. •aktor vyu߆au paritakmyåyåm # RV.6.24.9d. Cf. prec. •akrata # AÇ.1.9.3. See maho jyåyo’krata. W •akran karma karmak®ta¿ # VS.3.47a; TS.1.8.3.1a; MS.1.10.2a: 142.4; KS.9.4a; ÇB.2.5.2.29; TB.1.6.5.5; ApÇ.8.6.25; BÇ.5.8: 137.13a; MÇ.1.7.4.16. P: akran karma KÇ.5.5.13. •akrandad agni (MS.KS. @ni¿) stanayann iva dyau¿ # RV.10.45.4a; VS.12.6a,21a,33a; TS.1.3.14.2a; 4.2.1.2a; 2.2a; MS.2.7.8a: 85.8; 3.2.2: 17.5; KS.16.8a,9a,10a; AB.7.6.4; ÇB.6.7.3.2; 8.1.11; AÇ.3.13.12; ApMB.2.11.24a (ApG.6.15.1). Ps: akrandad agni¿ MS.2.7.9: 86.15; 2.7.10: 87.13; 4.10.2: 147.12; KS.19.11,12; KA.3.236; KÇ.16.5.14; 6.20; ApÇ.16.10.13; 12.7; BÇ.13.4: 121.22; MÇ.6.1.4.11; akrandat TS.5.2.1.2; 2.3; BÇ.10.16: 15.6; 10.17: 16.13. •akrandayo nadyo roruvad vanå # RV.1.54.1c. IE •akrann imaμ pitaro lokam asmai # VS.12.45d; TS.4.2.4.1d; MS.2.7.11d: 89.4; 3.2.3c: 18.3; KS.16.11d; ÇB.7.1.1.4; TB.1.2.1.16d. See asmå etaμ pitaro. •akrann ußåso vayunåni pûrvathå # RV.1.92.2c; SV.2.1106c. •akravihasta suk®te paraspå # RV.5.62.6a. EV •akråtåm # AÇ.1.9.3. See maho jyåyo’kråtåm. •akrån devo na sûrya¿ # RV.9.64.9c. See krandaμ devo. •akrån (TA. åkrån) samudra¿ prathame (JB. parame, one ms. prathame) vidharman # RV.9.97.40a; SV.1.529a; 2.603a; JB.3.240a; PB.15.1.1; TA.10.1.15a; MahånU.6.1a; N.14.6a. Ps: akrån samudra¿ JG.2.1; Svidh.1.4.20; akrån JG.2.8; Svidh.1.6.3. •akrî¥an krî¥an harir attave’dan # RV.10.79.6c. •akrukßad iti manyate # RV.10.146.4d; TB.2.5.5.7d. •akruddhasya yotsyamånasya # TA.1.4.2a. PR •akruddha¿ sumanå bhava # MS.2.9.9d: 128.1. •akrûre±eva sarpißå # AVP.6.9.8b; TB.2.4.7.2b. •akro na babhri¿ samithe mahînåm # RV.3.1.12a; N.6.17. •akßa¯s tån # VS.21.60; KS.19.13; TB.2.6.15.2. Cf. aghat taμ, and aghaståμ tån. •akßakåmå manomuha¿ # AVÇ.2.2.5b; AVP.1.7.5b. •akßak®tyås tripañcåçî¿ # AVÇ.19.34.2a, in Roth and Whitney's edition: see jåg®tsyas tripañcåçî¿, and yå g®tsyas. The true reading perhaps yå¿ k®tyå¿ tripañcåçî¿. •akßa±vatå låºgalena # AVP.9.8.1a. •akßa±vate svåhå # TS.7.5.12.1; KSA.5.3. •akßa±vanta¿ kar±avanta¿ sakhåya¿ # RV.10.71.7a; N.1.9a. •akßa±van parivapa # PG.2.1.21. Cf. next, and çîtoß±åbhir. •akßa±van vapa keçaçmaçruroma parivapa nakhåni ca kuru # Kauç.54.1. Cf. prec. •akßataμ cåri߆aμ cåstu # MÇ.11.9.3.32; Karmap.1.4.6. •akßatam ari߆am ilåndam # SMB.1.8.5c. Cf. next. •akßatam asy ari߆am ilånnaμ gopåyanam # ÇG.3.10.2. Cf. prec., akßitam asi, akßitir asi, and akßito’si. 4 •akßadrugdho råjanya¿ # AVÇ.5.18.2a; AVP.9.17.2a. •akßan # ÇÇ.6.1.15. Cf. aghan, and aghasan. Also aghat, ghasat, ghasan, ghastu, and ghasantu. •akßann amîmadanta hi # RV.1.82.2a; AVÇ.18.4.61a; SV.1.415a; VS.3.51a; TS.1.8.5.2a; MS.1.10.3a: 143.12; KS.9.6a; ÇB.2.6.1.38a; TB.1.6.9.9; LÇ.5.2.10; ApÇ.8.16.9; BÇ.5.15: 149.15a; Svidh.1.4.20. Ps: akßann amîmadanta ÇÇ.3.17.2; KÇ.5.9.21; MÇ.1.1.2.39; 1.7.6.55; AG.4.7.26; ÇG.1.15.3; akßan Kauç.88.27. •akßann amîmadantåtha tvåbhiprapadyåmahe (and tvopati߆håmahe) # TB.1.6.6.9 (ûhas of prec.). •akßan pitara¿ # VS.19.36; TS.1.8.5.2; KS.38.2; ÇB.12.8.1.8; TB.2.6.3.2; KÇ.19.3.18; BÇ.5.15: 150.3. •akßam avyayaμ na kilå rißåtha # RV.7.33.4b; TB.2.4.3.1b. •akßayya # ÇG.4.2.5; 4.12; YDh.1.242,251. Cf. Karmap.1.4.7. Råmacandra's Paddhati to ÇG.4.2.5: adogotrasyåsmatpitur amußyåsmiñ chråddhe yad dattaμ tad akßayyam astu. In Mahåbh.13.23.36 akßayyam is the felicitation to a vaiçya. •akßayya¿ padyakmyaç ca (read akßarya¿ padya ®kmyaç ca ?) # JB.2.73b. •akßayyam # MÇ.11.9.2.12. •akßayyåt syandate yathå # TA.1.2.1b. •akßayyo’si # TB.3.11.1.1. W •akßarapaºktiç chanda¿ # VS.15.4; TS.4.3.12.3; MS.2.8.7: 111.15; KS.17.6; ÇB.8.5.2.4. •akßaraμ paramaμ prabhum # TA.10.11.1d; MahånU.11.1d. •akßaraμ brahma saμmitam # TA.10.26.1b; TAA.10.34b; MahånU.15.1b. See akßare etc. •akßaraça¿ paccho’m®taμ lihånå¿ # JB.2.73a. •akßaråjåya kitavam # VS.30.18; TB.3.4.1.16. •akßaråd dîptir ucyate # TA.1.8.3b. IE •akßare±a prati mima etåm # RV.10.13.3c. See next. •akßare±a prati mimîte arkam # AVÇ.18.3.40c. See prec. •akßare±a mimate sapta vå±î¿ # RV.1.164.24d; AVÇ.9.10.2d. •akßare brahmasaμmite # MG.1.2.2b. See akßaraμ brahma. EV •akßa vî¥o vî¥ita vî¥ayasva # RV.3.53.19c. •akßasyåham ekaparasya heto¿ # RV.10.34.2c. •akßå¿ phalavatîμ dyuvam (AVP. divam) # AVÇ.7.50.9a; AVP.1.49.2a. •akßå¯ yad etc. # see akßån yad etc. •akßå±åμ vagnum upajighnamåna¿ # TB.3.7.12.3b; TA.2.4.1b. See next two. •akßå±åμ vagmum avajighram åpa¿ # MS.4.14.17b: 245.11. Uncertain text: see prec. and next. •akßå±åμ ga±am upalipsamånå¿ # AVÇ.6.118.1b. See prec. two. •akßånaho nahyatanota somyå¿ # RV.10.53.7a; AB.7.9.6. PR •akßån iva çvaghnî ni minoti tåni # AVÇ.4.16.5d. Cf. next, k®tam iva çvaghnî, and k®taμ yac chvaghnî. •akßån na çvaghnî bhuvanå mimîte # AVP.5.32.5d. Cf. under prec. •akßån (AVP. akßå¯) yad babhrûn ålabhe # AVÇ.7.109.7c; AVP.4.9.6c. •akßåsa id aºkuçino nitodina¿ # RV.10.34.7a. •akßåso asya vi tiranti kåmam # RV.10.34.6c. •akßitaμ vyacyamånaμ salilasya p®ß†he # AVP.5.40.8b. See vyacyamånaμ. •akßitam akßityai juhomi svåhå # ApÇ.6.14.5. •akßitam asi må pit°±åμ (ApMB. maißåμ; HG.BDh. also, pitåmahånåμ, prapitåmahånåμ) kße߆hå amutråmußmi¯l loke # ApMB.2.20.1 (ApG.8.21.8); HG.2.11.4; BDh.2.8.14.12. Cf. for this and the next three, akßatam asy, akßitir asi, and akßito’si. •akßitam asi må me kße߆hå¿ # TS.1.6.5.1; BÇ.3.20: 92.14; JG.1.4. Cf. under prec. •akßitam asi maißåμ etc. # see akßitam asi må pit°±åμ etc. •akßitam asy akßitaμ me bhûyå¿ # MS.1.4.2: 48.10; 1.4.7: 54.12. Cf. under prec. but two. •akßitåm upa jîvati # AVÇ.18.4.32d. •akßitåya svåhå # Kauç.122.2. 5 •akßitås ta upasada¿ # AVÇ.6.142.3a. P: akßitås te Kauç.19.27. •akßitå¿ santu råçaya¿ # AVÇ.6.142.3b. •akßitiμ devebhyo bhåså tapantîm # JB.2.258. •akßitiμ bhûyasîm # AVÇ.18.4.27. Apparently a pratîka: the Anukrama±î designates the passage as yåjußî gåyatrî, i.e. a mantra consisting of six syllables. •akßitir asi må me kße߆hå amutråmußmi¯l loka iha ca (AÇ. kße߆hå asmi¯ç ca loke’mußmi¯ç ca) # VSK.2.3.8; AÇ.1.13.4; ÇÇ.4.9.4; 11.3; KÇ.3.4.30. P: akßitir asi må me kße߆hå¿ KS.5.5; AÇ.1.11.6. Cf. akßatam asy, akßitam asi etc., and akßito’si etc. •akßitir nåma te asau # TA.6.7.2c. •akßitir bhavatåt tvam # AVP.14.6.1d. •akßitiç ca kßitiç ca yå # AVÇ.11.7.25b; 8.4b,26b. •akßitiç ca me kûyavåç ca me # TS.4.7.4.2. See kuyavaμ. •akßitoti¿ saned imam # RV.1.5.9a; AVÇ.20.69.7a. •akßito nåmåsi # KS.5.5; 8.13. W •akßito’si # TB.3.11.1.1. •akßito’sy akßityai två # KS.5.5; 8.13; LÇ.4.11.21. For this and the next, cf. akßatam asy, akßitam asi etc., and akßitir asi etc. •akßito’sy akßityai två (MÇ. omits [erroneously ?] två) må me kße߆hå amutråmußmi¯l loke (GB.Vait.MÇ. loka iha ca) # TS.1.6.3.3; 7.3.4; GB.2.1.7; Vait.3.20; MÇ.1.4.2.12. Cf. prec. •akßityåm akßitåhutiμ juhomi svåhå # BÇ.3.7: 76.12. P: akßityåm akßitåhutim BÇ.20.20: 45.3. •akßiçalya¿ k®±utåm åyanåya # AVP.4.14.6d. •akßî iva cakßußå yåtam arvåk # RV.2.39.5b. IE •akßidu¿khotthitasyaiva # TA.1.4.1a; BÇ.19.10: 431.12. •akßivepaμ du¿ßvapnyam # Kauç.58.1a. •akßîbhyåμ svåhå # TS.7.3.16.1. See cakßurbhyåμ svåhå. EV •akßîbhyåμ te nåsikåbhyåm # RV.10.163.1a; AVÇ.2.33.1a; 20.96.17a; AVP.4.7.1a; ÇÇ.16.13.4; ÇG.1.21.3; ApMB.1.17.1a (ApG.3.9.10). P: akßîbhyåμ te Vait.38.1; Kauç.27.27; Rvidh.4.19.3; B®hD.8.66. Cf. cakßurbhyåμ çrotråbhyåm. •akßîyamå±am upajîvatainat # JG.2.1c (bis),2c. •akßîyamå±å svadhayå madanti # RV.1.154.4b. •akßuc ca me’nnaμ ca me # MS.2.11.4: 142.2. See annaμ ca me. •akßuc cånnaμ ca # MS.3.4.1: 45.5. See annaμ cåkßuc. •akßudhyå at®ßyå sta (AVP. @dhyå at®ßyåsa¿) # AVÇ.7.60.4c; AVP.3.26.3c. See at®ßyå, and anaçyå. PR •akßum opaçaμ vitatam # AVÇ.9.3.8a. •akßetravit kßetravidaμ hy aprå† # RV.10.32.7a. •akßetravid yathå mugdha¿ # RV.5.40.5c. •akßeßu k®tyåμ yåμ cakru¿ # AVÇ.5.31.6b. •akßeßu strîßu må bhaga¿ # AVP.10.6.5c. •akßair badhyåsam aprati # AVÇ.7.50.1d. •akßair må dîvya¿ k®ßim it k®ßasva # RV.10.34.13a. Cf. B®hD.1.52. •akßodayac chavaså kßåma budhnam # RV.4.19.4a; TB.2.4.5.2a. •akßo na cakryo¿ çûra b®han # RV.6.24.3a. •akßo vaç cakrå samayå vi våv®te # RV.1.166.9d. •akßos tanvo rapa¿ # AVÇ.5.4.10b. So the vulgata for akßyos etc. •akßau me madhusaμd®çî # see akßyau etc. •akßau v®kasya nir jahi # see akßyau etc. •akß±ayo¿ kßipa±er iva # TA.1.4.2d. •akß±aç cid gåtuvittarå # RV.8.25.9a. •akß±o’rmam apa lumpatu # AVP.2.81.2d. 6