English
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 : vivasva adityaisa te somapithas tena mandasva tena trpya (KS. somapithas tasmin mandasva) TS.1.4. 22.1 ; KS.4.10. Explanations] BIB LIOGRAPHY OF This means that the two texts read the mantra in the following two ways: TS.: vivasva adityaisa te somaplthas tena man- dasva tena trpya ; IvS.: vivasva adityaisa te somaplthas tasmin man- das va. I do not think that I have left the statement of these variants open to doubt in any ease whatsoever: the reader who has not the text-editions at hand may safely rely upon the data of the Concordance, barring, of course, possible oversights and misprints. 1 2. Variants involving more than one alphabetic entry.—In the RV. we have the pada mandadvlra- yendave. The SV. reading of this pada is vandad- virayendave. Since the two readings differ in the very first letter, the one falling under m (page 686 a of this Concordance) and the other under v (151 pages later, at page 837 s ), 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 . Use of cross-references introduced by ‘ See/— When a given pada 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 pfidas just cited, we have, at page 686 a , the entry, mandadvlrayendave RV.8.69.i b . See vandad 0 , and again, at page 837 a , the second entry, van dad virayendave SY.i.36o b . See mandad 0 . 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 repe¬ titions, 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 illus¬ tration, we may take a pada which appears in three different texts, and show how it has been treated in the Concordance. The three articles occur at pages 49 b and 6o b and ic>5 b , respectively, and read as follows: adanyan somapan manyamanah AY. 2.35.3k See ananyan etc., and ayajniyan yajniyan ; 1 As to certain habits of orthography peculiar to some texts and as to reports of readings from the critical apparatus of the editions, note what was said above, at page x a . THE WORKS CITED xv ananyan somapan manyamanah TS.3.2.8,2 a . See under adanyan; ayajniyan yajniyan manyamanah MS.2.3. 8 a : 36.18. See under adanyan. The mere printing of the articles here m juxtaposition and in their alphabetic sequence makes further expla¬ nation needless. Use of cross-references introduced by ‘Compare’ (‘Cf/). —I have already said above, page xiii a , that the parallelisms of Yedie diction range from what may be called true variants to what are little more than vague similarities, and that no precise line can he drawn between the two kinds. It is nevertheless of use to discriminate in a general way between the two classes: and accordingly in this work cross-references introduced by the word See are used for the former, and cross-references introduced by the word Compare (Cf.) are used for the latter. By way of illustration, the following five articles may here be reprinted in juxtaposition and in their alphabetic sequence: anadvan dadhara prthivim uta dyam AY.4.11.1, ct al. Cf. indro dadhara, mitro dadhara, sa dadhara, and skambho dadhara. indro dadhara prthivim utemam MS.4.i4.7 b : 225.3. Cf. under anadvan etc. mitro dadhara prthivim uta dyam RY.3.59.i b et al. Cf. under anadvan etc. sa dadhara prthivim dyam utemam (AY. 4.2.7°, prthi¬ vim uta dyam; AY, 11.5.1°, prthivim dyam ea; ApQ. prthivim antariksarh divaih ea) RY.io.i2i.i c , ct al. Cf. under anadvan etc. skambho dadhara dyfivaprthivi ubhe ime AY.10.7.35 11 . Cf. under anadvan etc. 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 com¬ pared 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 pada. They are the product of the eager spirit of imitation which lias taken hold of the Yedie authors even in the time of the earliest books of the Rig-Yeda. I need hardly add that the kind of resemblance shown in the articles just reprinted is very common in the Yeda, and that the Concordance does not pretend to have found out and noted all such cases. BIBLIOGRAPHY OF THE WORKS CITED, WITH ABBREVIATIONS OF THEIR TITLES Classified bibliography of the works cited in the Concordance. —Of the Yedie works most commonly cited (such as the Rig-Veda or the Atharva-Yeda), the editions are so well known to Yedie scholars that a XVI BIBLIOGRAPHY OF THE WORKS CITED [Explanations formal bibliography of them alone would be quite needless: I should have been able to content n^self with a reference to the editors, as, for instance, Aufrecht’s edition of the Rig-Veda, and the like. But there are also cited many other works (such as the Daivata-Brahinana or the Sama-M antra-Brah- mana) which are relatively so little known or so rare or so difficult to obtain that bibliographical details concerning them are altogether indispensable. Since no lino can advantageously be drawn between the well-known and the less-known, I have presented a short bibliographic description of each of the text- editions used for this work, to each of which is pre¬ fixed the abbreviation employed to indicate it in the body of this work. Since it would be inconvenient to find the meaning of a given abbreviation from this classified list, it is evidently advisable to repeat the abbreviations by themselves in a separate list duly alphabetized; this is printed immediately after the classified list. The different classes of texts are, as stated above, at pages ix b , x a , the following ten: 1. Samhitas. 2. Brahmanas. 3. Aranyakas. 4. Upanisads. 5. Qrauta-Sutras. 6. Grhya-Sutras, Mantra-Pathas, and related texts. 7. Dharma-Sutras, Dharma-Qastras, and Smrtis. 8. Vidhilna-texts. 9. Ancillary texts of the Veda. 10. Four miscellaneous texts. Class 1. Samhitas RV. The Rig-Veda or Eik-Saihhita. 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 (ffilha) of the Qakalas. The unimportant differences, wholly traditional and uncertain, that seem to have | existed between this recension and the other, that of the Vaskalas, are not incorporated in the Concordance. See H. Oldenberg, Die Hymnen des Rigveda, Band i., Metrisclie und textgeschiclitliche Prolegomena, Berlin, 1888, pages 490 ff. RVKk. The so-called khilas or khailikani suktani, ap¬ pendices 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 Muller'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, he., pages 5°3 ff i an d Macdonell, The Brhad-Devata, part ii., pages xxx ff. AV. The Atliarva-Veda-Saiiihita (School of the £auna- kas). Herausgegeben von R. Roth und W. D. Whit¬ ney. Berlin, 1856. Even in those parts where the editors have altered the manuscript readings most freely, the Concordance cites (as already noted, above, page x a ) 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. AVF. The Kashmirian Atharva-Veda (School of the Paippaladas), reproduced by chromophotography from the manuscript in the University Library at Tabingen, by Maurice Bloomfield and Richard Garbe. Balti¬ more, 1901. Only occasional reference is made to this important Samhita. 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. Samavedarcikam. Die Hymnen des Sama-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. ArS. Arany a-Samh i t a (or A ran yak a-Sain hi ta) of the Sama-Veda, with the commentary of Sayan a Acarya, and a Bengali translation by Satya Brata Samasrami. Edited by Jlvfmanda Vidyasagara. Calcutta, 1873. Mahanamnyah.