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i\ma-veda -we have two classes of Anukra- L, ^ -fc >f' ^^ ^4^riner more ancient, the latter more modem * *^^ -t>^^^ of *e other Vedas which we have hitherto *^-* tl*^^^^ One index to the hymns of the S&ma-veda *^*nvt ^ ' t lie order of the Veyag&na and Aranyag&na) f^\ ^v'i*^^^^^!^!'^^®'^®'^ under the name of Arsheya-br&h- *^ l>e^*^ ^itlehy which this work is admitted within *^^jj^i, ^ -^ the revealed literature of the Brahmans. *^*' ale^ *^<=> *^® names of poets and deities of different ^^^9io^^^^^j.r in the Br&hmanas of other Vedas also ; 'V^^^iis <^*^ -^-E*? except the S&ma-veda, have these scat- \.X> i>^ ** ^.-^r^tiona been arranged into regular Anakra- *ei-^^ ot^^^-^:ire the beginning of the Siitra period, or ^^11 is ^2:^-1^'^^*®^ ^^ t^e hody of their revealed Ute- ,e<?^ ^"^^ ^VV"^**^ **^ Brahmans call Sruti or revelation, a.t-* ^ ■= "^"^ ^-t ^^^^ ■'^feat is more ancient than the '^S^^ T^^&''^^\^1^\ *^^ Arsheya-brahmana ia earlier at ;at^**^U*^"^ , ^ ?^*^^a, can be proved by the fact of ^a^* A-triv^^-'f ^^<>ting passages from it.^ It has been ^a*^X^^ o*** ** * cliatinguislnng mark of the Br&hr :ee3 r^^S&ttia-veda. p. vii. ^yx&- ^*'.^^*'*pter jjf tbe Arsheya-br&hmana , -we read : V ANUKRAMANtd. 227 inanas of the Sftma*-yeda that they are never ae- x^ented, but it is doubtful whether any conclusion could be drawn from this as to their being of later origin than the Br&hmanas of the other Vedas.^ But while the existence of an Arsheya-brUhmana shows that the Chhandogas were the first to compose an index to their sacred literature, we find that their regular Anukramanis are more modem than those of the Rig-veda, and must be referred to a class of works known by the name of Pari6ishtas. They are contained in MS. Bodl. Wilson 466, where they form the fifth and sixth of the twenty Parifeishtas attached to the S&ma-veda. Their title is, ^^ Nai- gey&nftm rikshv d.rsham/' and ^^ Naigey&n&m rikshu daivatam," and they give respectively the names of the poets and the deities for the verses composing the Archika of the Chhandogas according to the 6&kh& Rrf^ ^Turnraf^ ^x wr^ w4ifh ^ 4\h^^ (ms. 689. jf^ ^PPt^) ir ^ ifps^ m^M\^4^ ^mrar- 4||q^ ^^{(^ ii<if?|| This passage is referred to bj K&- tyftyana, when he says: ^^4(^4^ ^Id^l^lf^ lf^tf% 41^4ffin]l (^limnll See also Eatyajana's Introduction to his Anakrama^i of the M&dhyandina-i^kh&y and Big-yeda- bhSshya, p. 40. Kum&rila says: ^ MTWKjt^ igl<HNlf<<Ufii<l- q2 ahukbamakIs. Naigeyas, a subdivision of the Kaotbamaa, ea on tlie whole, bat not in all particulars \ le S4kb& published by Stevrason and Benfey, ' has been supposed that thdr text is taken •tf SS. belonging to the R&n&yaniya ^&bikL The characteristic difference between these PariMsh- •nd the Arsheya-brfthmana seems to lie in this, the latter refers to the original prayer-books of Chhandogas, the Veyag&na, and Aranyag&na, ^l *^®Jormer foUow the SanhitA, including Archika 1 btaubhiia, or as they are also caUed, Pdnrarchika i Uttarapchika. ^ the foQrth Veda, the Atharvana, or Brahma- ' ^^ **'*^^'^ ^*® ^■^^^"^ discovered by Pro- issor Whitney in ci MS. of the British Museum. ;reired for Cq^ I'olier. A copy of this MS. is lound lo Ms. 2U2 of the East India House. It is a complete index to the Sanhitft in 10 Patalas, written m a simple and intelligible style. Its title is Brihat- sarvftnukramant It is evident, that if it was possible to deteniune the age of the Anulcram^tnls, we should have a ter- minue ad quern fop the V"dio age. The index of the Itig-veda enables us to <?beck almost every syllable of the hymns ; and we txx^y safely say that we possess exactly the same number- **^ verses, and words, and syllables in our MSS. of tie Rig-veda as existed at the time of Kfityftyan^ The index of the Atreyl- 6fiL%h& (by Laugakshi ?) g^^ithenticates our MSS. not oTily of the Sanhitft, but ^Jo of the Brfthmana and .Sjanyaka of the T^ttirSy ^''^'^ *^*^ ***® ™^®^ *** the Kftthaka refers to a xiro**^ exactly the same as that of which we possess the -fc^^* "^ ^^* ^^® Arsheya- ' Cf. S&ma.vefl. &^' ^^*"*y' P* "• AiniKHAMANtS. 229 br&hmana presupposes the existence of the Gftnas of the S&ma-veday and the Anukramanis of the Naigeyas eonld only have been written after the text of the more modern Archika had branched off into diffe* rent 6&khfts. The only Anukramanis of which the authors are known are, the Anukramanis of 6aunaka to the Big- yeda, and the two Sarv&nukramas of E&ty&yana, one to the Rig-veda, the other to the white Yajur-veda. We shall see whether it is possible to fix the age of these two writers. We remarked before, that the AnukramanI of Eft^&yana, if conapared with the Anuvftk&nukramani of Saunaka, shows the same progress in style which we may always observe between these two writers. Saunaka writes in mixed Slokas, and takes great liberties with the metre ; Kity&yana writes in prose, and introduces the artificial contrivances of the later Sfttras. Again, l^aunaka's index follows the origi- nal division of the Rig-veda into Mandalas, AnuvH- ka% and Siiktas ; E&tyd.yana has adopted the more practical and more modem division into Ashtakas, Adbyftyas, and Vargas, The number of hymns is the same in l^aunaka and Elltyftyana. They both follow the united ^tkhk of the l§&kalas and B^hkalas, and bring the number of hymns, exclusive of all Ehilas, to 1017. Before this union took place, the Bfi^h- kalas counted eight hymns more than the l§&ka* lasy t. e. 1025 instead of 1017 ; and they read some of the hymns in the first Mandala in a different order.^ ^ In the ^akala-i^akha, the hymns of Gotama are followed by those of Eutsa, Kakshivat, Paruchchhepa, and Dirghatamas ; in the Bashkala-6akh& th^r order was, Gotama, Eaksbtvat, Paruch- chhepa, Kutsa, Dirghatamas. q3 S;A.t7HAKA. Q ^ or auppleiiientaiy hymns, are omitted in '&^^}^jDSSi'ia of Saunaka ana K&ty&yana, though ■ J^^^Z^ known to both; Savinaka, however, ex- r,^^ ''^'^rtrn more strictly tbaa K4ty&yana. ^ The At>.^^® *^ admitted the eleveii V&lakhUya-hymns, "at.*^*" ^brings the total number of hymns to 1028 . \^S. tb^ ^ tljeae indications we should naturally be ^ro * ct that the rdation between jSaunaka and ea *<* ^P^ ^J^8 very intimate, that both belonged to ^fik.ty^y*"^4khfi^ and that ^aunaka was anterior to ^e 8^® ^e know of only one other writer C6.ty^y*'**It:s ft^ equally intended for the united ylxose ^^^, e S&kalaa and Bfishkalas ; this is A&v&. \^h^ *>* '^ a.ot^or of twelve books of Srauta-sAtras, ^yan * \a of Grihya-sdtras, and of some chapters ffoarbo^ ^y^ka. 1 the -*^" ^g now, whether these indications can be Let 1*^ . ^ other evidence. apport<l ^ishya in Ms Commentary on K&ty&yana's Sha4g^J^^a,says:_ arv&o*^ ^^ya, the great Mum, was bom of Bharad- iSixOft** ^ jjim vas bom Saunahotra, all the world ija, ^ -t jje^*- ^'^^^ himself went to the sacrifice jing a ^f jji in order to please him. The great • the -^'-rt^^^ *^* ^"^™ '^^^ ^^^^ ^^^ wishing ^ ' ^.^^^r^^'^^^t^'^^^yT^^ '• °'' according MS. 302^ .^^ SAUKAKA. 231: to take him, surrounded the sacrificial inclosure. Indra, however, perceived it, and taking the guise of the Rishi, he went away. The Asuras seeing the sa*' crificer again, seized Saunahotra, taking him for Indra. He saw the god that is to be worshipped, and saying, ^ I am not Indra, there he is, ye fools, not I,' he was released by the Asuras. Indra called and spake to him : ^ Because thou delightest in praising, there- fore thou art called Gritsamada, 0 Rishi ; thy hjann will be called by the name of Indrasya indriyamy the might of Indra. And thou, being bom in the race of Bhrigu, shalt be Saunaka, the descendant of Sunaka, and thou shalt see again the second Mandala, together with that hymn/ He, the Muni Gritsamada, was bom again, as commanded by Indra. It was he who saw the great second Mandala of the Rig-veda as it was revealed to him together with the hymn Sa- janiya ; it was he, the great Rishi, to whom at the twelve years' sacrifice, Ugraferavas, the son of Roma- harshana, the pupil of Yy^sa, recited, in the midst of the sacrifice, the story of the Mah&bhilrata, together with the tale of the Harivan6a, a story to be learnt from Vy&sa alone, full of every kind of excellence, dear to Hari, sweet to hear, endowed with great blessing.