Introduction

and the related

to

the

Nirukta
:

Literature
to

;i'-.i

it

WITH

TREATISE

ON

"The

Elements

of

the

Indian

Accent"

BY

RUDOLPH

ROTH

Translated

by

the

Rev.

D.

MACKICHAN,

M.A.,
some

D.D.,

LL.D.,
time

Principal, Wilson
Vice-Chancellor

College,Bombay,
of
the

University of

Bombay.

Published

by

the

University
1919

of

Bombay

EXCHANGk

To

THE

MEMORY

OF

THE

LATE

PROFESSOR

HARI

MAHADEVA

BHADKAMKAR

PROFESSOR

OF

SANSKRIT

AT

WILSON

COLLEGE

834866

PREFATORY

NOTE.

T?OR

many

years

Yaska's the

Nirukta of for

has

been
as

regularly
a

prescribed by

University
in Sanskrit

Bombay
the

book text-

for its examination

In order
to

degree

of M.A.
to

render
to

Roth's

valuable students

Introduction

this

work

accessible
I

advanced

of Sanskrit of
to
a

in

Wilson
duction Intro-

College

prepared
in

long

ago

translation
did

this

which of

manuscript
some

form

service since

succession
well

College
as

students

of whom

have

become

known
In

Sanskrit
the

scholars. that
it may

hope

benefit

wider

circle been

this

manuscript
to

translation
for

has

after careful

revision

handed

the I

University
take this

publication.
to

opportunity
by
out

acknowledge
Mackenzie

the

valuable Wilson

assistance

rendered
who

Professor
the

of of
the

College

carried
my

greater

part

reading proof-

during

absence

from

Bombay.
D. MACKICHAN.

MAHA'BALESHWAR,

June

1919.

fc 52

INTRODUCTION
Learned

TO India

THE

NIRUKTA.
"

tradition in

thcj ascribe^
name

two"

united in this publication* to Yaska, whose'

occupiesas
of history
to me,

high a of writings
Grammar. tradition

placein the
So far

of the sacred of the interpretation history

as

the Hindus
as

Panini's does
sources are

in the known

the

this

it is true, be traced very far back, but in of the testimonies,we view of the unanimity have little as

cannot,

ground to
the author

call this tradition in

of the celebrated

that concerning as question, grammaticalaphorisms. Both

teachers,Yaska and Panini, appear on the stage separated learned period of by so great an interval from the strictly
Indian of these which beginswith the decline and expulsion literature, Buddhism, that they are recognizedunconditionally by of learning
a

later arrangers and compilersof the bygone age, as authoritative.

With
;
we are regardto Panini, the fable-making of even

not

without entirely limited almost

tion informato

the I2th
we are

century remembers
his

him bare

but in the

case

of Yaska

name.

In the Kandanukrama

to the

Samhita Taittinya

(v.3 E. Ind. H. 965) he is called Paingi,descendant of line of those to whom a place in the Pinga,and occupies the handing of that Vedic down and the editing collection traced. are Vaisampayana is said to have delivered it to
Yaska and and he
to
to

after whom Tittiri,

it is named, Tittirito

Ukha,
the

Ukha

Atreya.

Now

Pinga is

mentioned

in

table at the close of the Srauta Sutras of genealogical with the family of Asvalayana (XII. 12) in connection would to which Yaska Angirasas, accordingly belongas of Kasyapa throughhis ancestor Panini to the family Devala. On the other

hand, in

the

same

passage

there stands (c.10),

of whom Yaska, as the descendant Bhrgu family, Yaska was be can designated Nothing more by this name. from the occurrence in the unintelligible of the name gathered of the Brhad Aranyaka 11,6,IV, 6. genealogies If
we

in the

adhere

to the view

that Yaska with

a

was

descendant
has
a

of

Pinga,he
amongst
the

is thus connected

which family lines. One

the

place

the learned Brahmanical

from

amongst
of
a

Madhuka members_ofthis family,

by name,

is mentioned teachers

in the Brh.
*

Arany.,VI,
to

3,

8, 9 amongst

This this is

refers
an

the

two

treatises, Naighantukandam and

Tr.

Daivatakandam,to

which
R

introduction.

52"1

certain sacrificial ceremony.

des Vedic

The

Paingya and Mahapaingya

Litteratur and

.(Asvklgrhyi's.utn-;in', 4 ; cf. Zur

Veda} p.

Geschichte
of
a

27),are as liturgy, may

on

which writings
be inferred 3, from

undoubtedly taught
a

remark and

the

Commentators
to

Panini, IV,
in the

105,

'tffT ^T:

ence refer-

(VII, u), AitareyaBrahmana fast which definite to was a prescribed by the according and by the Paingya for the day before the full moon, itself. The for the day of the full moon Kausltaka passage in the AitareyaBrahmana it is true, a later interpolation is, that entire sub-section, Sayana's Commentary passes over other and it is not the practice of the Brahmana to refer to from holding that this should not prevent us writings still, such a work existed. This will no doubt one day be brought class when of the same other works to light with many in MSS India are systematicallycollected, no longer in the regicnof the Ganges, but throughout a exclusively book the Marathas. The wider area, especially amongst
the

Paingya

"

"

was

well known
a

as

late

as

the year

700 of
290

our

era,

as

is clear
on

from

quotation
Kavi,

in

Sankara's
24,

commentary
of
the

the of

Sariraka Sutras
Lallulalasarma i, etc.)
The

III, 3,

(p.

eJition

of authorship
Nirukta has

no

other works
attributed

beyond the Naighantuka

to

and

been

Yaska.

Colebrooke

(Misc., Essays, II,p. 64) has, it is true, found a reference to him in Pingala's Sutras on Metre, and one might infer, in the Nirukta the subject seeingthat no remarks occur on
of metre, if we
names

do

not

reckon in the

as

such

the derivations

of

the

of the metres
a

seventh which

book, that
has been

Yaska
us.

had

composed
This
occurs

work

on

Prosody

lost to
that

quotationis without doubt, no other in the small outlines of Prosody

E.
Ind. H.

than

which

called

Chandas

(vide 5,
metre

1378.
"

ftrfFT: I ^ ^^nft"ft
name

NyankusarinI (the
the
second
name occurs

of

of the Brhatl
the

type) when
This

Pada

(consists
in
to

of

12

Kraustuki syllables),
name

givesit the
name

Skandhogrivl,
nowhere
then

Yaska
the

Urobrhatl."
or

Naighantuka

Nirukta.
of
a

We

should

have of

assume,

for the sake

the reference, single

existence

work
is

by Yaska, which,
allusion
to

with

the

exceptionof
trace

this

trifling
in that my of

fragment,has disappearedleavingno
no

behind, for there This,

opinion,in the
this ancient

it in any other of a name so case

a as

passage. of

highlyplaced as
so writings

exegete, and in
of every kind

world
Indian I

interlaced
be

by
an

references

literature
must

is,would
the

that assumption so startling that we hazardingthe conjecture

take
an

of liberty
error

have

here

ancient
and

either of the MSS

or

of the author
error name

of the

Chandas

the

The Pingala Sutras. known the universally place of an older and

possiblyarose
of

Yaska
name.

in this way, that had crept into the Now

we

less familiar
and
more

have

the

evidence
the

of

an

older

respectableauthoritythan

Chandas,
named

teacher which

earlier that an viz., the first Pratisakhya, Vaiyaska taught or wrote on the subjectof in the
:
"

Prosody.
treats

It is stated of metre

section

of

the

Pratisakhya,

sftnft prat
"

According
no

to

there Vaiyaska,

is in the Sarhhita

of the

Rig

Veda,
of

other
one

only

no strophe consisting Ekapada (sc.rc.y i.e., stands the at member) except that which

beginning of
this

the
ten

is the

hymns of Vimada, (X. 2, Viraj." Other syllabled

the

4, i, cf. 9, teachers

i.)and
on

the

contrary
In

assume

existence

of several such

lines, single

that in the support of the conjecture, above that the referred of to,
there

Chandas

Vaiyaska

of the passage have been should

the stance circumnames

quoted,instead
for the
metre

Yaska,

is in addition these

Pratisakhyaitselfknows in question. XVI, 7.).

three

Now and had thus

this book
could

is,from
not

all

indications, older than

name

Yaska,

know

the

Urobrhati,
it.

if Yaska

been

the really
*

first to introduce
We should read

probablyantye,

in the present state of our knowledge accordingly, for ransacking of Indian literature, no adequate justification for a work down that have come to us of writings the mass that it ever on Prosody by our author, or indeed to assume

We

have

existed.

remainingbooks which stand unquestioned of Yaska's ing, learnevidences in Indian literary as history of one, Nighantu, as it is generally called, his authorship the Nighantu in the plural, (M^u-i^: or more correctly, denied be must the joined ether, strung-together words)1, -tog is that this was not and the only wonder sooner recognised. of his the \\hole arrangement This might be inferred from the Nirukta, in which points to his everything commentary, down having had before him a collection of words handed by tradition. Besides this might be quoted the evidence of the Nirukta who, for example, at the the Commentator on
Moreover,
of the
two

very

beginning of
which
had been

the
Yaska

Nirukta there

Nighantavas
Rsis, for

says calls

that

the collection ation, Enumer-

of

Samamnaya,
sacred

preparedby

the ancient

teachers, by

understandingof the Vedic hymns. But have Yaska's own we quitedefinite assertion in Nirukta I, 20, of the Vedic books, he says with reference to the origin where of antiquity, had no need of who themselves that the wise men down instruction in order to rightconduct, have handed by the hymns to later generations teaching (by oral instruction) of such stood in need which teaching. Now, these later of comprehending was whose generations continuously power the for of easier understanding what was have, diminishing, handed down, imparted it in teaching,and thus in addition and helps to the Veda, the Vedangas, have to the Veda are composed also this book (the Nighantavas) in which the roots for an enumerated the nouns for expressing action, idea (Ngh. I, II, III), likewise words which have several an of the Gods the names significations (IV),and finally (V).
the better
*

Compare
of the

the

of the signification

root

Ef^r

V^U"J

in

Westergaard, and

the

derived

it stands in Nir. I,20, II, Naighantuka when 24, V, 12, XI, 4, in opposition to Pradhana. It signifies in the language of liturgy, only a accordingly, invocation of an of it as secondary attached object, properlya naming or casual mention constitutes of a hymn. The the purpose opposed to the real principalinvocation,which list in question,is called in the MSS Nighantu, Nighanta, Nighantuka, Naighantuka, with the* in Nir. i.' distribution 'already found Nirghanta. I name it,in accordance 20, into Naighantakani (Ngh. I" III), Naigamani (IV), Daivatam (V), a parte potiori, which is found also in the MSS. Naighantuka and Nir I VI Naigama, a nomenclature
sense
"

secondary form

Thus the

ascribes in this passage small collection of Vedic words and

Yaska his it is true, tradition, in which that

the
names,

composition
which
an

of

forms old
to
us

the basis of tradition

from that flourished
; a

to quite indefinitely explanation,

does

not

come

primevalage,
without

faith and

doctrine
the

lived and

artificial aids,but stillfrom

generations

of strove by means immediately succeeding it, which definition to written the prescribed rule and preserve which they had inherited. Further, he placesthe possession and Vedangas. By Naighantuka in a line with the Vedas Yaska here of the Vedas, which the composition assigns to be intended the the second cannot periodof Indian history, production of the materials of which they are composed. in all this India For to Yaska at as accordingto passage, been which have handed down times, the hymns (jnantrd) by the Esis to their descendants, stood as the nucleus or These could therefore be onlyarranged kernel of the whole. We form by later authors. find here a and put into literary late reduction reminiscence of the phenomenon of a relatively of the intellectual works of antiquity to fixed form by means of which of writing, the for the a phenomenon significance of Indian literature has not yet been sufficiently history kept in mind, and is perhaps more than in importantin this case the
case

of any

other

since literature,

such
have

traditional matter
been very the

must,

of India,.the mass according to all indications,

in

considerable.

Whether
"

composition
", the
deduced

of

the

Vedangas, literally
be understood the in the

members

of the Veda

to the portionssupplementary

collection of the sacred

same

is to scriptures,

sense,
as

cannot

be

from

words

of Yaska.

of improbable that he traces back the authorship the Naighantuka, a mere collection of words attached to the hymns, to the authors of the hymns, the Rsis themselves, of them, and ascribes to later writers only the arrangement what he has said regarding the Vedangas is to be understood of real authorship. But

it is

But

which

books

does

Yaska

designateby

the

name

of

like the in a book which Vedangas ? The naming of this Nirukta belongs without disputeto the oldest portions literature is of such importance that a more minute examination of this point cannot be without advantage.

of them

Indian to believe the historians, willing literary have all the Vedangas down to come us. They are the six The Nirukta, the eightbooks of Grammatical following and aphorisms by Panini,the Siksa,the Chandas,the Jyotisa, the Kalpa.
we

If

are

"

The

commentator
us as

Durga
to

also

the interprets

passage

before
1.

referring
as

these is

books.

So far

the Nirukta

concerned, there is no

need

of

adjustment ; that its author should represent the book which he was as just on the point of writing having been composed by his ancestors, would be outside the limit of in India. of In that case, the place what is permissible even the the Vedangas Nirukta, the Commentary", among would which Yaska be vacant would be filled recognises, or other work unknown to us or finally occupied only by some by the Naighantuka.
further
"

2.

comparison
reserved
for
a a

of

Grammar

as

we

find it in Yaska's

work
must

with the condition of that science in PaninVs

be later

Aphorisms,
remain

section

but

it cannot

view that Yaska, in comparison superficial much less advanced with Panini, belongs to a stage of alone, not grammaticalculture. It is thus, for this reason But it is even that the latter is the older. more probable hidden
even

from

improbable that

Panini'
have

work times

in any
as a

case

could

have

been

regardedin
Veda.
had

more

ancient wide

It could
a

attained to circulation

Vedanga, a help to the that positiononly after it

account

obtained

on

of

its

general
guide in
to

become scientific value, after it had this department of knowledge, and

the standard
as

everything excellent

amongst

the

Indians

passes

for

sacred, had

begun

be

regarded as inspired.
been could it have of this sacredness Only by reason assigned a placeamongst the Vedangas, for Panini's rules have neither an exclusive, reference to the a principal nor even Vedic in them rather as writings ; the Vedic appears usage the exception, the profanespeech as the rule. Accordingly, Panini's eightbooks could not, at any rate by Yaska, have been reckoned to that class of writings. as belonging Siksa signifies, according to the generalolder use 3. of

the

word, the

doctrine

of

the

correct

recitation of the

7
sacred
as

hymns

and

utterances.

This

was

the first
of the

the word

indicates,the germinant seed

The

doctrine ", of Brahmanical

works
on

"

learning.
Vedic

relative

chapters

then later 2 Pratisakya I, 28) were (e.g. a so finally separate treatise received this Indians regardas the Vedanga strictly The so designation. called a small book which 60 is Slokas, containing only ascribed to Panini,and which according to Indian custom of this grammarian,and not only, singsthe manifold praises and the case, in the introductory as is usually concluding grammar and named
verses,

but 40

also

in

tlie

midst

of

the

whole

context

Sloka (e.g.,
But
are
as even

E. Ind. H.

1981).

in which the if this passage, another of the Veda, the as the members represented

Vedangas
Chandas

feet,the Kalpa as the hands, etc., and also a number be got rid of by the of similar stumbling blocks, could
the

still it would be interpolations, found, on an exact consideration of the small portionof the booklet that would then remain, that it is nothing else than from older worthless and a tolerably compilation cursory books, the rules of which have here been given in metrical from of borrowed form. one Some are manifestly couplets is so whole the the Pratisakhyas. And representation that it is impossible to accept and unsatisfactory, meagre

assumptionthat they

are

the
of

view

that

it

can

ever
was so

have

served

as

an

outline

this science which

important for

Brahmanical

learning.
than 500 years old, is probablyat least more writing who is older the Nirukta, since Durga, the Commentator on than Sayana, is acquaintedwith it,and regardsit as a Vedanga. It appears however to have begun, as he knew
This

with it,

that

verse

which

is the sixth in the

present arrangement

of the
4. in
1

text.

from been But

given to a brief outline of Metre either an extract small sections. It is, as I conjecture, has also the Chandas to whom the Sutras of Pingala,
Chandas is the
name
or ascribed, no one

these

are
as

an

expansionof
ancient
a

will

regard

book
most

Chandas. in which all the

the

measures

of the latest

poetry, even

the

artificialand

unnatural, are

treated of.

8 of the Jyotisa, only a 5. Regarding the actual contents to the division of the year, few couplets with reference of the constellations and the feasts, to the course according
"

"

to form exact a judgment without a more impossible of known These verses are knowledge Indian astronomy. Colebrooke to a wider circle through the calculation which (Misc. Ess. I. 1 08) has based on the data with respect to These data agree contained in them. the equinoctial points of those points in the I4th century before with the position

it is

our

era.

In

this connection of this

names

we

must

not,

however, forget
on

that known

the

correctness

calculation in these

depends
verses,

the

identificationof unknown and still current

and in the constellations, of them in the heaven for the

with better

and of the stars designations second placeon the exact location

stars.

of the fixed

For be

the

one

as

for the
I cannot

cannot other, complete certainty

claimed, and
confidence times in this

present share

the unbounded
most recent

which has been calculation.

placedeven
moreover

in the

Quite
with

distinct
to

from time
same

reference
must

the

is the other, question, of the Jyotisa, of composition

this

which
6.

look in the

direction for its solution.

book is wont named the Kalpa j1 to be as single the liturgical would belong to this class, writings generally and this furnishes a proof for one of the two conclusions which I deduce from the preceding exposition. in my opinion, In the first place, the older Indian literature, of a more under which, for want I include exact designation of Yaska and Panini, the writings who in any case are not considerable interval of time,knew nothing by any separated the and in the second of so called, Vedangas now placeit understood by Vedangas in general not what the later understands. The entire distribution and period ment arrangeof the Vedangas, their system, rests on the following deduction expounded for exampleby Durga in his Introduction from to the Nirukta, which ritual. A hymn recited starts that is not correctly recited and at a sacrifice, intoned, is but injurious not only inefficacious, the sacrificer. There to
No
*
"
"

Sayana,for example,says in By Kalpa is understood the

(E. I. H. 2133,
p.

the introduction

Sutras

of

Commentary on the Rigveda, Asvalayana,Apastamba,Baudhayana, etc.

to

his

etc."

isb).

need is,therefore, is the It is

of

special guidance in regard to

does
not

this

this

fatal if one equally hence

the Chandas

know

the

prosody of

the

which gives the doctrine hymns, of this One know how correctly must to apply the hymns, subject. thus correctly uttered and scanned in accordance with these each to its respective their Viniyoga instructions, sacrifice, be accuratelyknown must which is taught by the Kalpa. ; The sacrifices and ceremonies, however, must take place at the times appointed by the sacred tradition, (sniti) ; the is therefore Jyotisa Further, not only for the necessary. b ut also for the correct of certain understanding, application formulae sacrificial there was need of a knowledge, e.g. of the inflections of the noun (for an example see Asvalayana's
Srauta S. such I, 6) and the like,
as

grammar

teaches

and

the Vyakaraua (Grammar) appears amongst the Nirukta the interpretacomes last, Vedangas. Finally, tion in this is either more Durga who ; according to than the majority of his contemporariesor is enlightened a prominentplace to the book which he is editing only giving it teaches "the to us highest of the Vedangas, because understand the meaning of the hymns, the meaning being the0 essential thing (pradhana) and the word sound the unessential of other which latter the majority the Vedangas (guna),
"

therefore

treat

of. is the

This

system

which

lies at A

the

foundation
wanted

of

the

sub-division of the Vedic

Veda

sciences.

series of
was

helps to
;

the
each
a

arrangedaccordingto this system of knowledge must individual branch

;

be

by represented
of and

separate work these together

!The
verse as

thus

books

later age a which we

in later

took
were

hold

collected
to

hitherto

accustomed
which also
occurs

to this, quoted referring

ad writings

nauseam,

in

Siksa 52 is

follows

"

"

hymn

that is
say what

wrongly pronounced in
it

utterance
own

or

intonation

is

applied

in

vain and
with has

does not which

the
accent
as

ought
if

to

say.

His

word

becomes

to the

sacrificer a thunderbolt
Indrasatru 'He who

destroys
on

him

the

intones indrasatru. example, falsely is a first syllable compound and means possessive

he, for
'

Indra
As

his

overpowerer

(according
'

paroxytone
be
R

it would

mean

the

Il, 16); e. Indian interpretation, g., Nir. the evil demon thus Indra and of overpowerer
to
'

would

praised as

the conqueror

of the

god

Indra."

52"2

10

designate by

Vedangas. In this whole collection was of its borrowed honour name pushed the existence of the Vedangas back into a high antiquity ; in the indeed attested by the earliest works literature was been consecrated which had and only writings by a great And such bear thus here also the c ould name. a antiquity
common name

the

of

the

desire work

to

to arrange sub-divide,

in series and

to

derive
of

one

from

another, which
better

runs

throughthe

whole

Indian
at

literature, got the

of historical truth.

So much

that these books could not be those least is established, viz., in the passage in question Yaska refers the under to which titleof the able

Vedangas. By
gap which ?
to

what

other
not

the to fill

It is indeed is in sparing

shall we be writings to possible give a

answer satisfactory

from the notices contained this question

so

in the Nirukta be

its

words, but

what

may

contribution here find a place as to a conjectured may It is to be hoped that, with the future investigations. itself everywherefor research enthusiasm that is manifesting in the field of the ancient become
we can

literature of

India, we
;

shall

soon
now

certain regarding perfectly many

things which

scarcelydiscern in their outlines

the

to "disgrace

criticism and

for it would be a insightof this century that

Persian

reads and will read the

and

of the rock-inscriptions
not

Kings

the books with

of

Zoroaster, if it should

succeed

in reading

the certainty
mass

of that intellectual history

peoplein

this

huge

of literature.
we

for taking the justification of the Vedangas as we find it in Yaska exactly conception taken in the sense in which it has been by a later age. This conception is in its very nature a varying one ; for another accepted Helps to the Vedas periodother generally
First and

foremost

have

no

could

have

been

in

existence.

The

contents

of

the

Vedangas
;

have been essenat all periods tially must, of course, is requiredby which that the above ing reasonit is not that have in been

necessary therefore should t hese writings

but

individual particular subdivided exactly

assume on on

in this
was

manner

we

do not
a

to require

that Vedic

Yaska metre,

acquainted with
on

separate book
under the

another

the

doctrine of
he

a third syllables,

Ritual, etc.,

etc., all which

On the

included

title of be

contrary it would

quitesuffice to

Vedangas. able to point

12

further Pan. IV. 3, 107, VII. 4, 38, the Vartikas

and
many other in places
to

to

IV, 3,120
we

the

Commentary).
up information.
,

With respect still more scanty

to

the

Haridr
of
name

amka

tillnow
I have

have able

sources

been

find

no

book

of this and the

India I have

Company
come

Collection of the East notice regardingit which solitary

in the which
occurs

across on

is that the

in the

of the

Commentary

Grhya

Sutras

by

Paraskara

passage in the

referred to,in which the Haridraveyas mentioned are passage of the seven subdivisions of the Maitrayanlya one as Sakha]
and with this agrees
:

the statement
riama

of

Durga

on

this Nirukta sakha-

passage bheda.

Haridravo
The the the
as

Mattrayanlyanam belong
on

Sakha, of the Maitrayanlyaitself is,however,

12

reckoned Haridru

among Collection. In is named

which

to

the

Taittiriya
IV,
3,104

Commentary
one

Panini

of Kalapl. pupils So far as the firstof these two writingsis concerned, the be any doubt that it belongs Kathaka, there can scarcely which called Kalpa-bookswith to the class of are writings reference The
set to the

of the four

sacred

rite.

contents

of the Berlin MS

mentioned,which already order, establish

reference it
to
on

forth the

sacrificial acts
to

in their the

this. the the

I should

be inclined

accept this with

in
same

Haridramka

mentioned

line with

of the reference alone. ground of the manner which of writings could The onlyother family
of in this

be

thought

connection,the Brahmanas,
of the in the
"

and

besides these

perhapssome
referred with the the
to

more

ancient
"

Nirukta it runs ".

Upanisads,are regularly without any name-designation

so

words

iti brahmanam
so

says
name

Brahmana
was

"

or

iti vijnayate
Brahmanas

Here

no

needed, for
;

Kalpa although they authorityof the in sacred writings word, they are a Vedanga, not Veda ; ; from in the and there is nothing to hinder us recognising referred to such works as Yaska two writings might have the Vedangas. been able to reckon among
were

parts of the

revelation

the

human authors books, however, have certain degree in the to a participate

In
nas,

order that
and
more

this relation

of the

Kalpa
nature

to

the Brahmathe

the particularly

of

which regarding

information has

nowhere

yet been

latter, furnished,

avoid to the precisely defined, and of reverting the matter to scattered at necessity pointsin I interpolate the discussion at this pointa full and cutive conseof that subject. treatment
more

should

be

The The
.

Brahmanas.

distinction
and

between the

Brahmanas
one

that of

subject-matter of Kalpa-books might appear,

the

the
if

be very small to judged only from isolated passages, and be denied uncertain, although it cannot that, at the families of writings stand well apart in first glance,the two in the whole and estimation body of respect of position The books. distinction is nevertheless in reality religious deal with worship both essential one. Also while a very extended in the most of the term, this worship is the sense in an subject of expositionin the Brahmanas entirely from that in which it is treated of in a Kalpadifferent sense The book. the entire course latter aims at exhibiting of the which valid in the department of divine sacred acts are It is exactly laid down, which e. g.y worship concerned. the priestspresent during the performance of a among rite has to take part at each turn in the religious function. This the Indian essential for sacrificial point is most observances. the

The

number
so

of

names one

under
cannot

which rid

we

see

priests appearingis
same

great that
person of

oneself

of the idea that the function

in the

designations corresponding
course

have received different may individual the to particular ceremony.

are

the

It
to

is further

which hymns prescribed and how they are to be

are

and

invocations
The

be

employed
themselves
words in which

uttered.

however

as

rule the been

indicated of

strophes only by their initial

other

arranged according to the order of in the religious their use service ; and it will not cost much find collections of if such are to trouble, sought for, really this kind. Finallythe time, the place, the forms of the all exercises that must liturgical precede or follow uses, books of the Kalpa are, in a word, The them, are indicated. than to lay complete rituals which have no other purpose the whole down of the religious with all the act course in the presence that is required for what is done exactness of the gods and in their honour.

presuppose have they must

and

existence

collections

H The from the the whom of the Brahmana

name

purpose this. As

far removed tolerably its subjectis indicates, already in the

is

brahma, that which

is sacred

act,

not

the with
man

act

itself. In
sensible

the ceremony the sacred divine,lies concealed ; it has form that which
must

thing,the thoughtof
been

invested
to

remain

thoughtis strange. meaning of the symbol who

manifestation
and its

enigma Only he can

an

the

to

knows
to

the

the interpret its divinity,

relation
to

function of the BYahm

at

tna

It is the mankind. it aims givethis interpretation,

which wisdom the unfoldingthe kernel of theological of worshipinherited from their ancestors conceals. manner Hence the mysterious, brief,often obscure styleof the find in these books. discourse which we They are probably the most ancient prose which has been in for us preserved Indian An literature.

example of
from the

these

givenhere
In
on

the

symbolical interpretations may of the Brahmana beginning Aitareya

to

be
"

certain sacrifices clarified butter Visnu. To them eleven platesis offered to Agni and introduction

the Brahmana, because they envelop preferentially, explains the whole world of the gods, Agni as the lowest (thefire of the hearth and altar), Visnu as the uppermost (the sun in the height of the midday heaven) ; thus an is offering made in them to all the gods. Eleven are brought, plates of the has to claim there are gods ; Agni only two although sacred to Agni, the eight of them, for the form of verse gayatrl, is of eightsyllables ; three belong to Visnu, for in three strides (throughthe three stages of rising, attaining the heavens. the meridian and setting) Visnu passes across often be the inventions Such as just interpretations may in daringparallels of a religious which delights philosophy in its oldest form, which here meets and bold exegesis, us in which, of the liturgy real reminiscences of the origins as have in the case would of a people like that of India, we references, ground to expect subtle and suggestive

f^od hese books

onlythe

valuable sources the for a knowledge of the beginnings of reflection on time we derive the from which at the same divine,sources the ideas on which not varied instruction regarding most
will
our

always remain

most

whole

system of worship,but also the social and

of India, is reared. In illustration organization I will pointonly to the explanations of this, which be can obtained from the the Aitareya of book 7th and 8th Brahmana regarding the positionof the castes and the and from are dignity. The Brahmanas royal and priestly will be this their Me? most significance clearly seen" not a scientifically dogmatic of the Brahmans arranged of collection doctrinal but of propositions, a dogmas system not as practice. They are they arise out of religious and establishwritten in order to be a complete exposition ment but they have become of the faith, to it, indisapensable intended and because to be a generalexplanation they were of the worship. foundation of the usages
"

hierarchical

"

the fact that the Brahmanas mistaking rest on a abundantly subdivided and previously existing further the highly developed service of the gods. The of sacred usages has advanced, the less clear will practice become of those consciousness their significance to the with the central part of the action them who practise ; form, was which, in its original perfectlyclear and well understood, a series of subordinate acts will graduallybe individual associated an which, the more they assume

There

can

be

no

'

separate
loses

form, will stand

in

looser Indian

relation to the
more

mental funda-

thought ; the form as character. its symbolical

a

it becomes

independent

such

stage when

worship had reached reflection took possession of it in religious

the Brahmanas.
of antiquity, it holds forms religious good that it is not dogma and reflection upon dogma which produces worship, but that worship, although itself the laid hold of by productof the undivided power of the spirit

Here,

as

in all other

an

idea

of

the divine mother

and of
a

made
more

subservient

to

in its turn it,

more

becomes defined the

not

the

developed and
The sacred

exactly
does
as

theology.
to

This

is the
of it

relation of the
the

theologyof
its

Brahmanas

worship. practical
utterances source,
rests

Brahmana

appealto
and
on

the

hymns
on

first and

immediate the

rather

the

act

of

of the act. The interpretation Aitareya Brahmana, for example, from which 1 extract the written not details, only appeals to authorities to whom ascribed been nowhere a Esi, compositions have

worship

earlier

i6

of Aralha,VII 22 ; Rarna, Saujata,son of Kusaru, VIII of Mrgu, VII 34; Maitreya, son son 38, similar sacrificial proceedings(cf.the others "or to and I,38 ff) by Colebrooke, Miscellaneous Essays, ; passage given of form its entire itself the bases but also representation from earlier tradition Its phrasefor derived usage. upon a the at regularly expressing this, a phrase which recurs

Srauta, VII

and which has sunk proposition level of a mere to the almost connectingformula,is tadd hus, further it is said ", or atho khalv ahus they say, of opinionis and diversity frequently namely, further''; do or say the one others indicated by the words so class,
commencement

of

each

'

"

"

"

"

otherwise".
a more

I have

nowhere

come

across

the

citation of

ancient

writing.
seem

it would allthis is taken together When that the Brahmanas with tolerable certainty

to

follow
to
a

belong
in

stage of Brahmanic

development religious

in

India

which

the

in fullblossom. The faith stands which we of the gods and the sacred customs

conceptions
se?

in the

simple and undefined form into fixed and manifold forms,have spread have the entire life of the people and themselves over an all-overshadowing become, in the hands of the priests, indeed to the fact that this Every indication points power. it was diffused over a although great and still development, had thus far moved along one mighty people, intellectually path and that probablythe union of Brahmanical families and schools linked and calling togetherby a common ness interest,maintained perhaps also with power and shrewdthis unanimity; had brought about by individual leaders,
hymns
of the

Rigveda, passing out

of

but the
more

more

extensive the realm its followers, the

of this form
more

of faith and
must

the

numerous

urgent

also the
or

danger have appearedthat this faith might be have fall to pieces. Our labours in this region

disturbed
not

yet gone

beyond the
to

mere

be able

to

outlines ; and examine

we

yet fortunate enough the individual parts of criticise

are

not

the

from out of shews itself that scarcely picture allanalogy if behind would, however, be against assured

the mist

it

the hitherto

diversities in subordinate points and liturgical of the sacred writings, oppositions interpretation grammatical of deep signischools or provinceswhich were between ficance did not disclose themselves. for the religious life,

'7
this may itself in the above However

be, the Brahmanical

class of
so

theology presents

writings, far as we can assured judge, with an have unanimity which must exercised a lasting influence upon times. In succeeding these Scriptures of course in itself new have nothing may been taught. What had been perhaps long ago elaborated in the Schools, of the long existence of which there can be scarcely doubt (cf.with reference to this Zur any
"(

Litteratur und
first time

Geschichte

des Veda But The

"), appears
for the
now

in written
a sure

form.

thus

here for the first time it

received

foundation.

by
no

means

of the

theoretical

accidental an longer single part of it was a

itself
was

explained of the faith was propositions but every thing, changeableat will,
of eternal and truths,

Cultus

copy

dogma

delivered from the fluctuations of individual by this settled form of religious opinion usages, the kernel of which the initiatedfound in this dogmatic system. This must,
It
seems

for highsignificance I

the
to

of religious history the

India
The

think, be
the indeed
to

attributed
involve

Brahmanas.
and

of writings

Kalpa belong to
a

later stage. contradiction in thought that of ritual should the fact that be later

another

books
than forms.

to relating

the

external form
not

the But

of interpretation religious-philosophical
we

these

must

overlook

literature,

the most ancient, follows not the order of especially but the path of practical and scientificthinking, necessity, A theology, whatever here. this is what meets us might which should include at the same its scientific value, time the foundations of the priestly state, was necessary, as hand into a the one this worship had developed on soon as be

number
and and in
on

ancient of usages resting on attained to the other had

and practice
a

oral

tradition,

of understanding the them and their mutual relations. A completeritual, on the sacred when arose other hand, like the Kalpa writings become function had alreadydead, stiff and overladen, and was when it had become practised unintelligible merely result of condition is the of It a skilled as a performance. externalization in worshipwhich could have been produced of that only in later centuries and as the consequence
to
R

peoples. Its purpose was to with the key these practices

tribes domination over furnish the priest skilled the

52"3

i8

and dogmatic settlement brought about by the Brahmanas the body of literature allied to them. of ithe Kalpa it can be of particular In the case writings how they rest upon the Brahmanas. As an shown exactly take, for example, the relation of instance of this we may Sutras of Asvalayana,which to have the liturgical appear circulation in India, to the extraordinary enjoyed an of the chapters of the For most, AitareyaBrahmana.

latter

section corresponding

in S.

those

Sutras

can

be

pointedout.
I, 17
and with

Compare,
borrow

e.

g., Aitar. Brahm.

Asvalayana Srauta
from

II,

II, 2 ff., II, 20, V, i, IV, 5 ff ; ff,

indeed the Sutras

word it,

for

word, instructions

long

from Brahm.
a mere

Asval. is taken Sr. IX, 3 (e.g., passages Ait. Brahm. VII, 18, and Asval. XII, 9 from Ait.

VII, i) although they by no commentary or supplement to

quote passage others.1 among
a

means

that

pretend to Brahmana,

be but

in many

the

view

of

the

as Aitareyinas

onlyone

It would

be certainly

an opportune service,

one
"

of

no

small value, if any scholar would take the trouble trouble reward of him which would not in every respect examining of the three European libraries which are richest in in one
"

the

works liturgical
or

of

Indian order and

that of literature, connection

Berlin,

London

Oxford, the

of the various

reckoned works as belongingto the Veda, and practical whether consider that we to have only we are determining several runningparallel acts series of liturgical or to one i s be to this each other, what on position assigned system Samhita and the what is the to Vajasaneya ficance signiespecially individual that the fact of books are associated liturgical Rik with with the the Vajasaneya Samhita, others Samhita and so Samhita and others againwith the Taittiriya As things stand, one looks in vain amongst Indian now on. into this connection for a clear insight or even interpreters of the outward works. is There a satisfactory arrangement every
1

reason

to

expect that

as

the result of such anexamina-

were should make a mistake if we We alwaysto refer to a School such derivative the Aitareya Brahmana, Atharvanikas derived from forms as Aitareyina, from the Panini interprets as " those who read Atharva Samhita, etc.,which or understand the of the book itself. We book ". They are, in most cases, only a designation might have of Homer said with reference to the recension by Aristarchus after the Alexandrian

name

of or periodof 'ApKrrop^etot had foundea

a

'

rrcpi

if Aristarchus A.pi"rrap^ovAfyovo-i

never similarly

school.

pared to lightning. It must be with its eight forks. And lightning the latter is hurled by God who offends as againstthe man and it is an him, so the yupa stands to destroy the enemy unwelcome when he to whom sightto the enemy they wish himself for a sacrifice by erecting evil prepares the yupa.
con

the yupa is like the eight-cornered

Then

The

stake

can

be made

of three

kinds that

of the Mimosa

(Mimosa catechu),of
or

of wood, of that of the Bilva tree

(Aeglemarmelos)
With
with in connection

of Palasa
a

wood

(Buteafrondosa).
is often and
met

this is connected with the

symbolism, which more importanttrees

shrubs,

viz.,that he who strives for heaven should take the Mimosa and wood, he who desires earthlyblessings prosperitythe
second
kind of wood, and he who seeks

the fame

of

sanctity
formed per-

the Palas'a. Then

at

follows the
the
"

of interpretation
;

the

ceremony

stake
We he

the

Brahmana the

introduction
mantra
"

anoint

thus

says

the (viz.,

begins without any sacrificial stake, begin thy hotar). Then the adhvaryu
thee in the

begins
O

Those

who

long for
thou

God

anoint

sacrifice,
;

of the prince whether thou

with the divine forest, liest

sweetness

Whether Or

standest

give us treasures, upright, this mother-ground on

[Rik.Ill,1.8, i.]
Erect

thyself, princeof
the earth

the

over forest,

the

surface

of

Measured
the On this

accordingto correct measures ; give of the (Ibidem 3). bringer offering

follows the second then
verse

food

to

of

the "

same
"

hymn
Stand

with similar

contents,
our

R. I,8, i, 13

14.

erected

for

out strophes
a

of

still two more elc. "; finally protection, the previous hymn (5,4) and everywhere as
half line that
are

rule after each

partly remarks
"divine

intersperses (pada)the Brahmana reallyexplanatory (e.g.,by the

be

sweetness"

is to

understood

clarified butter,

a/a),partlysymbolicalreferences,and gives,at the close, the explanation that the first and last of the above seven there that three times to be repeatedeach so are strophes
may be
"

in
a

all
metre

1 1

of

them.
most

"

is Eleven-syllabled the above

verses

the
are

Tristup

in

which

of

21

composed
who

recurs

(1) thus he Tristup is Indra's thunderbolt, knows this completeswith these verses tndra's instrument as the holy work", (ya eva veda, a refrain which at the end of exposition.) every principal After a short explanation of the steps by which the
"

the

erection and

consecration

of the sacrificial and stake, of the

comes

therein
pleted, com-

the preparatory ceremony the Brahmana of the significance

'

animal
to

are sacrifice,

the

consideration of the

animal

sacrifice itself.

The

man

who

gods ; the sacrificer who offers the animal dedicated to Agni and Soma, ransoms himself therebyfrom all the gods." And further it means let him not eat of the animal dedicated to Agni and Soma
"

himself to offering to gods ; Soma is equivalent

is on the point of prepares that offering all the divinities. Agni is equal to all the

all the

he

who

eats

of

this

animal, eats
The

of

man

for

with and

it the far it

sacrificer ransoms
counter
to

himself."

Brahmana, however, runs

so

has

this precept deviated from the which offering

by its appeal to a myth oldest form manifestly

in its idea
with much nobler
were

of the

tiatory propi-

is the

Gv"TLa "y"""

untasted the Greek

sacrifice)

and, in accordance
this in
a

interpretation quoted
than touched

above,

was

sense

for the dead offerings

which

not

because

they

belongedto
The rite is of of

an

unearthly region.
to the

introduction

real central

prayer, a so-called in which the fire under of invocation, various

a

given in

ficial point of the sacriAprisuktam,hymn

aspects, the

straw

the of

the gates sacrifice, other

"

place
one or

sacrifice and

enclosure of the of acts and personifications

the the close
2)

of

instruments
more

offering in all generally ten, and at gods,are invoked in traditional order.

an

All the conditions for is the sacrifice (this

of auspicious completion thought of these hymns), ore to

act

the

be
is that

united awakened
(1) The (2) The
such the the

in

the here

sacred -of the

that times

follows.
and

remarkabe

reminiscence

ancient fact
to

circumstances

by

that in the
Indra
as

individual
Agni,
Rigveda
the
same

case

sacred Tristup is specially

the

Gayatrito

the

Jagati to
ten

etc.,Cf. Aditya,

e"g.t Nir.

VII.
are

10.

Apri hymns
; another

hymns

is found

discussed at Nir. VIII 4 ff. In the in the Atharva meet V, 27. We

there word

are

also in Yasht

of the Zend-Nation the Yasna, Burnouf, p. 482 e. g., in liturgy As. X 240 (Ko frinaf). Feruer,Journal

and

in the

of

22

hymn
which

of invocation is ascribed

is

always
to

to
a

be

selected

by

tradition

Rsi of the

by the priest familyof the

offerer (tabhir yatharsyaprlnlyat} ; thereby is secured, says the Brahmana, that the offerer does not fallout of touch with his relations.

given as the conditions of the act of sacrifice are interpreted by the and in harmony with manner Brahmana, in its symbolizing is a ransom the thoughtthat the animal offering paid for
The

things

which

in these

hymns

are

the in

life of the lifeand

man,

with

reference

to

the conditions
to

of

human

existence, breath, voice,food, possessions

Then follow the mantras be

herds, etc.

used

at

the

and of the fire (IV, 2, 5, i "3, etc.), and carrying kindling the the kernel of the whole sacrificial transaction, finally in respect of its entire language and mode formula,primitive of the of representation, according to which the slaying

animal

must

be carried

out.

also in text of this formula as it occurs complete in the following other places, e. g., A"val-Sr. Ill, 3, and is indicated by special type runs workingout of the Brahmana

The

thus

"

ITT

tf^rTT
\
Divine he calls to the
''

men.

slayersbegin,also ye human slayers. Thus well as among the Gods as slayers among the offering ofsacrifice Bring to the gatesof the place
114. VII i, 42, the above. 44, VII 3,95 where the
are quotations

amended

Cf. Panini IV, 4, accordingto

in

part to

be

23

with

an

invocation
is the

to the

two

Lords benefits the

! of the offering

The It

animal

the offering, it offering, by his offering

sacrificer
to divinity

is the which of

Lord

of the

the

sacrificer.
the
'

is,
is

however,

also added should

that the be called

a

the animal
(

presented

Lord

offering ;
:

he says to particulardivinity if for two, it runs the Lord of the offering, to the two ; if there are three Lords of the offering' to the Lords of the ; offering' This is the correct procedure^2). Carry the fire the animal As was in front of it brought forward it saw
:
'

if it is intended

for

death

before it ; since it had the Gods ! said

:

Gods,
heaven

to it :

however, Come, we
one

no

desire
shall

to

go

to the

bring

thee

to

It said

Yes, if
went

Gods

agreed and Agni

of you goes before me. The before itand the animal followed

Agni. Therefore every animal sacrificed is called agneya to (dedicated Agni) since it followed Agni and therefore fire (Agni)is carried in front of it. The animal subsists on Spread the sacred grass. vat (oshadhy-atnia vegetables pasu ) and so the animal is of all that belongs to it "sarvatmana put in possession karoti) Let its Mother, its father take farewell of it,its
:
.

mother has borne, its friend that has whom the same herd. it has thus been set When gone with itin the same its relatives they lay hold of it. Turn its feet free from let its breath to the sun, turn toward the North, let its eyes
brother

into the air, to the quarters of the go into the wind, its life heavens its ear, to the earth its body. Into these worlds the its hide in one piece out of one Remove animal is sent. opening y
above the

navel] press

out the

the juiced Keep off

heat.

It

its breast fin appearance^ Make giveslife to the animal. like two its arms like an eagle, (theupper part of its forelegs) like hatchets,its forearms (thelower part of its forelegs) shoulders like two its loins two forks, its two tortoises, oleander-leaves Its six and twenty lower part of its hind legs.) its knees (the Let each member remain in irder. ribs texr out ////two

like liketwo shields, undivided, its thighs

(1)
adhered
same

The

above

passage
are

is *ranslated

lords of the

offering

to be

understood

and accordingly, Agni and Soma.

"

without

doubt

by

the

two

If the first with

an

explanation

is

" thus to, the formula would have to be understood These two would time to the two lords of the offering."

invocation at the be the sacrificer probably

and

his wife.

(2) According
the moisture and
was

to

Asv.grhyaI, 12
afterwards

this

was

done
to

(inorder pressed

by inserting grass which yield up the moisture).

absorbed

24

injured /

(1)

thus the
For

body

of

the animal

is atoned

for

in

dig a pit in the ground. The contents of the entrails consist of vegetables ; the earth is thus he brings these for ever the place of vegetables, to their place." 'with the blood the evil spirits. By the husks Sprinkle of the fruit seeds (whichtheyscattered over them) the Gods back from of butter,with the offering kept the evil spirits blood theykeptthem back from the great sacrifice. When it is said: sprinkle the evil spirits with the blood, that now is understood to that they should be fed with the mean that belongs peculiarly them. to portionof the offering
the entrails it is said Further,
:

its members.

At the time of

the

he sacrifice,

should

the evil spirits. Who these evil spirits ? are praise They is have nothing to do with the sacrifice. To (it objected) this it is replied, he should them ; since praise continually he who deprivesof his proper portionhim who is entitled thereto will be injured by that one, if not in his own person
at least

in his children

or

children's children.

However,

the evil spirits do it in a muttering he must praises (repressed)voice (upasu]; mutteringis the concealed But if he should likewise hidden. voice,the evil spirits are the evil spirits with a loud sound, then can be turned praise into a demon's howl the voice of him who (by these spirits; the man who is overweening, speaks with a demon's voice. Now who speaks with impetuosity with a (loud), speaks demon's his
yju

when

he

voice. On neither himself be

the other

hand

he

who

knows

this will be born in

proud nor
shudder let any

will a
at the
one

proud person
your

family. Do
saw
'

not
nor

as of itsentrails, sight

if
and he

an s

owl

among

children
So

children

children

shudder, ye
into the hands

! slayers

saying
human

delivers the animal

of the divine and

slayers.Adhrigu(2} slay,slayauspiciously ', slay,Adhrigu.

This let him repeat three times and three times the words O thou sinless one \ Adhrigu is the slayer amongst the Gods, the
the sinless, and slayers subduer subduers.

among
Ye

them/

so

he

delivers it
you elsewhere He

to

the thus

whatever good slayers,

bring
;
crated conse-

about may itfallto us, whatever evil let it turn he speaks.Agni was the high priest of the Gods. the animal with the
utterance

of

mantra^
the above

therefore
passage

(i) Cf. Rik. I, 22, 6, ]8. The that the animal offered is a horse.
(2) Thus

whole

hymn

agrees with
the Brnhmana.

except

to according

25
he also He

(thehuman

dedicates priest)
and slayers off at the and
to cut
excess

the

same

with

mantra.

shews

therein the is in

the subduers

of the victim what wards, aftera

what
"

they have
what
"

and beginning and longliving

what

is deficient.
to

With

Hail ! who

the sacrificer is set free knows

we

longlife.

He

this lives long."

above left off with again take up the question which Yaska had before regardto the Vedanga Literature, cussed dishim, there meets us, besides the reference previously which we reckoned to two works as to the belonging and the Haridravika, the Kathaka the mention Kalpa-books, of the grammatical text-books of the Schools. (Nir. 1,17). That these words
cannot

When

well be understood
come

otherwise than
to
us

of the books the titleof

"

which, in part, have

I Prati^akhyas, said
a

down
"

under

have

endeavoured pp.

to

prove
now

in
To

Zur

Litteratur und I have

Geschichte
deal that is

des Veda
exact

56 ff.

what

there several

these writings, I am regarding

more

able to add

good

since I have been

relevant MSS from the Royal in Berlin by the authorities of that Librarywith a Library for which I may b3 permitted here to liberality praiseworthy favoured
with express my

thanks.
I must now all, as viz., exactly,
one

First of

define the
a

idea

of

Prati"L-

khya
Gram

more mar

text

book which

of Vedic

Elementary

based

always on onlyone
of the books

Vedic book
are

in the firstinstance,

and that
A Vedic

called Saiiihita.

Saiiihita furnishes the material for its respective

in this way that the latter does not aim at pratisakhya rules with respect to the forms and at general completeness but limits itself of the Vedic language, to the material entirely contained in one book, chooses its examples for its single be rules out of it alone and lays down no rule which cannot proved from it. A pratisakhyais,in a word, always only book. the elementary oj a particular grammar inasmuch the individual Saihhitas are Now as nated desigbranches "c., as Riksaihhita, Vajasaneya-sariihita, the of one Veda, these partigreat stem, the one cular (sakha) The called definition of are pratisakhyas. grammars Madhusudana quoted in another place, p. 54 (pratisakya is it thus accurate. perfectly By this statement bhinnarupa), is not intended to deny,however, that these particular gramR

52"4

26 the

mars

were

not,

at

same

time, the

text

books

of different

in respect of their limited schools. They are pratisakhya in respect of calls them material and parsada as Yaska circleof the learned. their immediate repute in a particular

Rather each the other. limitation and inflexibilit to a peculiar school had, according for treatment set before itself in the scientificefforts of India,

The

one

does

not

exclude

onlyone

definite branch

Veda, i.e., only one

later

in the of the revelation laid down book ; and as this comparaparticular tively

treated individual Vedic books in separate period the arrangement and to all indications, schools,so, according in the preceding centuries collection of each of these books proceeded likewise from separate learned bodies which gatheredthemselves around one head. Grammar

underwent the same which we find elsewhere.

natural
It did its
not

course

of development

start

from the
to

basis of the

livingspeech,but

was origin

due

the

of a difference between discovery current language and those of

certain forms of speech in and it the written works

forth in the firstinstance chiefly to the limited itself setting Then of these deviations. again, it did not include the but always only those of available literature, whole mass of special books that were importancein the particular

circlesconcerned. particular Thus the way was opened up

which We
treats

of the written and

generalgrammar spoken languagetogether.

a

for

find it first in Panini and from

particular grammars
The

this time onwards these from general use. gradually disappear

with distribution of the particular pratisakhyas reference to the Vedic Sarhhitas is as follows :
"

I. of

to the arrangePratisakhya according ment first the extensive most me adoptedby already previously

The

"

"

these

books

is connected

with

the

Samhita

of the
the

It frequently Rigveda(1). quotes

to

the

hymns according
occurs
a

their authors
at

and, in this
once,
the
who
:

connection,there

case,

least

to

my
known
to

knowledge
me

of

passage

(i) I alwaysset down

for
means

MSS

of

studyto

others

the text of

Chambers
Text and

the Sutras are Collection in the

are

occupy (a) No. 1355,

may in the

Royal

facilitate the search books. MSS of East India House, (b) No. 595 of the Collection. Berlin., (c) No. 691 of the same Library,
in

order

to

themselves

with

these

Commentary

contained

MSS

"

(a) No.
Chambers

203
;

in
an

the

Royal Library,
MS from
the

Paris, (b) No. 28, East

India House, tniddle of the third Patala onwards.

(c) No.

394

old

28 is the grammar of the Pratisakhya sections VajasaneyaSaiiihita/11 It quotes accordingly many names, by their liturgical e.g.} the Sautramani 3,125 ; 4, 68 ; rules the A^vamedha for yajus, i. e., the 5, 36 gives unmetrical sections of that Saiiihita, e.g., 4, 78. If this book ascribed to the Madhyandina School, it does is similarly The second itselfto take note, on views of its rival Kanva. of the divergent
not

II.

think it beneath

several

occasions,

book, although I have of itsquotations in the renot yet had an opportunity verifying spective no longerdoubt that it belongs to the text, I can I have Saihhita as in " Zur alreadyconjectured Taittiriya of the passages occasionally Litt." Gesch/'p. 63. The names
III.
to

With reference

the third

mentioned founded

in this
as

such

of quotation

the

reckoned among (2) in this direction.

IV.

of the book on which it is Pratisakhya Graha, Ukhya, etc., as well as the frequent and Ahvaraka which latter are Taittirlyaka the twelve Sakha of the Black Yajus, point

I have discovered a fourth book which, in Finally, titleI have no hesitation in placing in of its differing spite

line with the

preceding.
rules of grammatical

It consists of the four sections of the Leaves

bers, Saunaka, ChaturadhyayikamSaunakiyam(No. 143 Cham77

Samvat,

into four

divided 1714) of which each is againsubsub-sections, padas. The Commentary on

and meagre. this isvery insignificant of which laws of the pronunciation it is easy is that of the Atharva ;

The
are

Vedic

the Saiiihita,

treated of in this writing

the prove this from the firsttitleof the book thus : Besides, runs quotations.
to

is one of the designations and Angirasas of Athangirasas; which elsewhere is called in the hymns of the Atharveda Brahmaveda or atharva'ngirasas. Indian writings
I have
met

in the book

reference

grammarian is exactly the Pratisakhya. The grammaticalterminology in the Prati"Lkhyas, and the rules are have we as same concerned with the same departmentof grammar.
the
(1) A MS
the very
same

named

older marian, gramAnyatareya in the first

to
an

of the text

is No.

35

Chambers.
a

collection.

Samvat

1650

good

careless. (2) Other page

Geach.

To the grammarians is here than the of this book MSS to me. 54 are not known

copy; to be added

(a) No. 454 of 598 East India House, Dalbhya (videthe Gana Garga). in Zur Litt. " copies named incomplete
commentary

Text

and

(b) No.

There grammars only that

have
of the

thus
to

been four

already discovered
of is the Vedic

the

special
and indeed whose

relating
doubted

Samhitfis
It
an can

Samaveda that it also has

once

wanting
found been turned

scarcelybe
work,
Vedic
now

has

editor
to

that attention

this side of

will perhaps soon to light. However, come exegesis, the Samaveda seems generallynot to have been diligently of the want of independence in studied,probably by reason its contents, of copiesof Sayana's whence also the scarcity has been brought to it, which Commentary on up to now Europe only in one copy or at most in two. If the
we

result

of

our

of investigation but

these

books

which

class

togetherunder
of the Vedic

arisen

name

their common, Pratisakhya is this

that

laternecessarily they are works each the upon

which
one

handle

of the

Samhitas
of that kind from

elementary rules, based and, in harmony with

of learned research in

peculiar-

character

India,proceeding

words schools, then Yaska's particular in Nir. be more I, 17 cannot suitablyreferred to any other class of writings.To this must be added that precisely the subject of which this passage in the Nirukta treats, viz.,

always

the relation of the Samhita

text, which
of

connects

the

words

according

pronunciationto the pada text, which givesthem separately,constitutes the principal that their view of subject of the Pratisakyas,and finally that relation is just the same that the Nirukta ascribes to the parsada" the grammatical text-books of all the schools. I regard it therefore unless as completely established, similar still older books be proved to exist, or can entirely
to

the

generallaws

that Yaska

knew

these

writings. And
them

if he
to

knew

them,

it

is very

probablethat
claim the
to

he reckoned

the

Vedarigas.
of their close but

They
relation
virtue in the and

this Veda

not only by virtue place, in their subject matter,

also
at

in

of the
case

names

of their of them.

authors,which
To the
two

we names

know

least

of three

Saunaka,
the

which
most
mass

historyof

occupy ancient of works

are

Katyayana an important place in the Indian learning,and in the

to supplementary

legends,a
and
never

great
to

the

Veda
course,

to

Vedic
be able but

theology
the

traced. which of
our

We

shall,of
Yaska may

determine

works

named really

Vedanga}

progress

labours

be expected

3"
more

and
ever come

more more

to

and have

the identify clearly to

to
us

works

which he could thus

that the
were

name

shew

books
not

which

down

as

Vedangas

Yaska's

Vedangas.
He

reckons

among
or,

the

Vedangas only the

not to be

Collection

of the Nighantavas

if this is

found

expressly

I. 20),he at least placesthem in stated in his words (Nir. it follows from close connection with the Vedangas. And what has been discussion brought forward in the preceding collection is older than the Nirukta. that this Nighantava A
to
us

learned
from the

edition of the

Naighantukahas

come

down

It has for i5th or i6th Century of our era. its author Devaraja who, as the introductory strophes state, and lived in the neighbourhood of Yajna-rangesapuri was and of Yajnesvararya a son grandson of Devarajayajvan, and according to the remark at the close of the MS of Atri. belongedto the family In the

introduction

to

his

book, Devaraja gives the

condition of the MSS
in which
to

following regardingthe explanation of the Naighantuka, and the manner

understood
and

it was compose

then his

the

reasons

which led him

commentary.

Yaska, he says, has in the Nirukta explained

and in their entirety, individually, onlythe words of which list is given in the fourth and fifth section of the a Naighantuka (in the Naigama and Daivata) and given the

proof passages ; on the other hand, we and quotations for only some expositions amongst the
words
of the three

relative

find
1341

first sections.

After

Yaska

Skanda-

svamin, he

says,

took

at length, e. explained the compounds in 3, 13, and 3, 29 by Yaska only in a general way.

the work of explanation and up g., words like those of Ngh. I,4, and

which have
But

been

discussed
for

many

other words

available had nor proofs were explanations This was to be understood from their form. all the simply more precariousthat the study of the Vedas and learned tradition in the latest period(inthe ") was much Kaliyuga the only helpthat remained and and obscured interrupted was simplythe collection of words, the Naighantuka. But entire words were now, wanting in this collection through the corruption of the MSS, others were others interpolated,
"

which

neither

31

againwere

altered in form and thus part of the

Naighantuka,
a

the firstthree

sections, justbecause

it wanted

consistent in make
errors.

expositionand collection of examples,abounded In order to restore the correct readingand to

of the understanding easier scripture Yaska

the

for the less and

learned,

he, Devaraja, now

left
no

retrieves what

Skandasvamin

he
of

unexplained. Further, he gives his explanations by means merely on his own (svamanlsikaya) authority ; has as helps, in the first place, Yaska's own explanations which are found scattered 350 words of the Naighantuka,
there in the Nirukta
;
200

here and

words

have

been

plained ex-

of the remainng by Skandasvamin ; and finally many words have been explainedon others. occasion by many The readings followed by these are to be retained. more, Furtherin of the study of the he says consequence in his familyNaighantuka carried on uninterruptedly of the use (samamnaya dhyayanasya mchedat),by diligent and numerous writings of Madhava by comparison
'
'

of has

numerous

MSS able
to

collected and

from

all other

quarters,

been

amend

explain

he of portions

the text. lexical work is thus confined to the strictly Devaraja's having part of the Naighantuka. But he is far from succeeded everywherein the task which he attempted
:

great number
:
"

of his
A

words

have

had

to

remain these
is

without

authentication

standing formula

for

'nvesanlyas,
that

proof passage
been

is still to be

nigamo sought." Much

could
has

have

established from

the Sarhhita of the

Rik

the the

dent escaped him ; he shews a great want of indepenhe prehensive comemploys, however, a tolerably judgment; the Vedic Aitareya Brahmana, literature, e.g., the Chandogya Upanisad, Aranyaka of similar name, Apastamba Sakha,"c.
It has not been

for possible

me

to

the

single copy

of this

found goes, is to be deserved It certainly the lexical work on

book, which, so in Europe (East

to

make far as
India of in

of transcript knowledge my House, 1134).

a an

be made

use

exhaustive

Vedas,

because

in it

the frequently

of words givenby earlier exegetes whose works explanations not have with,e. g. Haradatta, acquainted we yet become

Ksirasvamin, and

above

all

these, Skandasvamin,

the

older those

of interpreter of

some

portionsof
down.

the

Naighantuka

and

others, are

set

With
I have second

and purpose of the Naighantuka, regardto the origin in the alreadyexpressedthe view that it,especially
was
a

part,

collection
Veda

of

difficult and
be
was

archaic
in need the of

expressionsto of the interpretation

schools continuous

be

made

the basis
as was

of such
wont
to

instruction in the

given
no

of the Brahmans. commentaries

At that
;

time,there

also probably not was learning for the ideas list of the expressions specialized yet so ; a in the Vedas, of the chief passages most occurring frequently requiringexplanation,both in respect of language and a subject-matter, simple catalogue of the gods and the objectsof worship as we have it in the Naighantuka sufficed as a guide to oral instruction. In a subsequent period these in writing elements and were expounded formally ; the Nirukta belongsto this periodand in a still later period arise the exhaustive An

continuous
state

commentaries. of

things presents itselfin Greece. There Homer was (withthe exceptionof Hesiod, attained equallyhigh authority)the who, however, never of higherknowledge and was the only source pre-eminently
book of the

exactly similar

schools science works.

of

the science

of be

grammar

and

almost

other every with Homer's Homer

;

began
In for

to

developed in

connection

the Veda India,

the

it

comprised
mental

takes the place of Brahmanical people their

as a

whole
more
a was

store

was culture,

sacred the

book learned

all the
man

natural
at

who

to subjectof investigation the same and time a priest,

became

the first

science far a which, in India, was problem of grammar, and reached at more generallydiffused than in Greece an earlydate a far higher stage of development. At the same time, not only the language, but the subject-matter
of the Veda stood

much

farther

from

the

Indian of the

centuries in which

before Buddha immediately (700 and 600 B.C.) have to placethe full bloom of the priesthood, we did to the Greek there
arose

than

his Homer the

of
at

the

time

of

Perikles.

Among
even

Greeks

earlier those
the

collections of
had become

periodand perhaps words of peculiarHomeric

unfamiliar, the

this

which

meaning

in India for the

Veda, the Nighantavas were

-yXwcrcrat ; word a collected,

33

the
The

meaningof which were beginnings

I hold

to

be identical with
cases.

yXuwai (i).
In the short

identical in both
to

interval from
Greece than down

Perikles

the end for

did,however, more
India
to

of the Alexandrian period of Homer the explanation of the centuries i6th

in the longcourse accomplished in the Sayana and Mahldhara Vedas. Of free

course

Century

for

the
was

of the understanding

the task of India Indian

by far
the
to

the

more

difficult.
a

lacked
had
at every

of possibility and history and

learning development. Orthodoxy

conditions
of the
no

Besides

deny

find the have

of the

present
the than

periodin the
could

monuments

past,

because

present
the

would

other foundation

half-understood

traditions halo.

of

surrounded

by

sacred

The

which were antiquity the priesthood supplied

without which, of course, authentic explanations, necessary have been found in those books the things there could never which with its assistance
The
were
so

discovered. easily

itself to its yoke wronged accustomed and went its way along the prescribed path ; the historical lost and contented itself with the 'was sense irretrievably permittedharmless enjoyment of the exercise of solving As consolation the credit can a grammatical questions. he has be given to the Indian that,in the field of grammar, the Greek. far surpassed mind
thus
at the summit practically is indeed not impossible of a that perhaps collections existed, that in India several such and before us attained to general recognition, only the one that then other earlierones disappeared. Similar collections might have been made for the other Vedic books ; especially in its second part, limits itself, since the Naighantuka chiefly of the Rigveda. with very rare to the Samhita exceptions,

The

Naighantuka stands for us of exegesis.It history

It was,

however,
to

most

natural

that

this

was

the

one

attained

and authority Indian

of the

from the survived because the Rigveda alone demanded

that point stand-

really

exposition. philological
words without an conclude these introductory for manifold kind which I owe of the thanks expression
I cannot
(i) Galen
roif

in the

to preface

the

Lex.
OVKCTI

Hippocrat.
e'oriTO p(v

ocra

TOLVVV

TUV

ovopinatv

ev

pfv

jraAat xpovois R52-S

$ vvvt rjv (rvvrjdrj

roiavra

yXaxrcras1

34

assistance,
friends
I

in

this

field
in

of

study
and

almost

indispensable,

to

my

especially
am

London

Berlin.
honoured

under Heinrich
that I

especial
von

obligations
to

to

my

teacher,
one

Ewald,
been he

whom
to

it is

due
and in

in
so

more

than
plete com-

respect
this

have

able my of

begin
efforts

far domain the he

work.

May
the

give

the

of
same

Indian

antiquities
of historical
such wide Dr.

credit

being
means

inspired
of

by

spirit
achieved

philology
conquests
Theodor
troublesome

by
on

which

has

behalf in
task

of

science.
has the

My only through
in from
trust

friend,

Benfey

Gottingen
of
not

not

undertaken the
press,

the
a

passing
have

work

task
has

which also

could
assisted I
we

been various
for
a

placed
ways this and

better his
that be

hands,

but

me

in

knowledge by
mutual
to

of

the

Vedas.

thank still of

him
for

assistance advance

may

length

of
that

time
is

permitted
itself
anew.

this

branch

knowledge

shaping

Tubingen;
July 1847.

RUDOLPH

ROTH.

36

reproducemore by the term anudattatara briefly expounders tone (I, 2, 40) while he ascribes to the real intermediate of the quality ekasruti, being indistinguishable by the ear Instead of thus including under the term Anudatta (I,2,39). which in some other way distinct accents two ought to be more exactly defined,it will be expedient to retain the of the Pratisakhyaswhich, as used in some terms they in the of the treatment are more thorough elementary accents distinguishbetween anudatta, the generally, lowered tone, and the prachaya-svara or prachita-svara. of the latter can be interpreted The as name meaning unmodified tone, or as the tone which comes in a i.e., full, heap} since it can include a greater number of successive indeed run through in a sentence, can entire forms syllables of prayer, while the other accents depend upon a necessary
chane of tone. II. The the essential
nature

of the

three

accents

which

regulargradation of tone, the Anudatta, is in itselfintelligible. Less ligible intelPrachaya, and Udatta for all the grammarians not perfectly to us, and even of the Svarita. It is uniformly cribed desclear, is the nature
represent
as a

combination
course we

of
are

the

Udatta

and

Anuddtta
the

in
but

which case, of
the accent
so

to understand
narrower sense

by

latter not

called in the
tone

of the

term,

generallythe Prat. line. (I.

to

which
2.

does
i,

not
in

go

beyond

the neutral

3,

II Prat,

"c.).
second
"

With

its

the tone-constituents, it rests contains

first and two,

state
on

that the firsthalf of its duration

one,
or

which

whether three moras*

regard Pratisakhya the syllable

"

sounds

than the high tone, the remainder,however, although higher is said to have a tone-value it is regarded as anudatta The latter half similar to that of the Udatta (udattasruti). of the Svarita breaks loses this tone-value
sentence

if an

Udatta

or

Svarita

follows it in the

(I. Prat.

3, 3,

(prakampate}.The second of it sinks (uttaro desa pranihanyate) only the last portion limits this breakingto the duration of and the Saunaklya the last quarter of the last mora. (3,3.) From this it is of tone that the Svarita is inferior in intensity already plain which always retains its fullvalue. to the Udatta
:

19) ; it sinks or Pratisakya says that

beat in music.

37
If the Svarita is
an

then, accordingto
a

original tone,
the

but

result of the
to

not foregoing, coming togetherof two

the

accents,

as question

the conditions under If it occurred accented the with of

which

this

phcenomenon
unaccented
nature

occurs

now

arises.
an

versally quite unia

from the confluence

vowel
" "

ing followits
of
or

to

which would

would

point
two

there

description given of be, accordingto the laws

case

Sandhi

in Sanskrit either in the

of

an

individual word
:
"

in the union of

cases words, these three possible

(a) That the two vowels should coalesce,as takes of homogeneous vowels, a before placein the case into e, before u into o, that is krasis ; i coalescing

(b)That
or

of and

word

of a word the final vowel of the firstmember should be changed into a semi-vowel before of the

vowel the initial

a

second,as
a

i before and

the

vowel

w,and

before the vowels

i,liquidization.

(c) That the preceding vowel should swallow up vowel as takes placewhen the following e or o precedes short a, elision or more correctly syndics phe. placein the first of from these three cases, it would be scarcely distinguishable circumflex if we the the Greek only leave out of account of the universal law of which Greek is guilty, transgression in combining in perverse order the grave with a following Here the long into the circumflex ('forao"?, acute 'earwTo?). that is, quantityhas vowel has attracted the circumflex, in over accent, as also happens in every case triumphed is accented and long, and the which a penultimate syllable
If the
were

Svarita

of Sanskrit

in

last

short

In ("r"pa).

Sanskrit,

on

the

other

hand,

the tone

of the

depende inand thus the Svarita also,is entirely generally, it is of the individual syllable of the quantity as word. In this it is so laid upon the whole stress

from the Greek circumflex as regards essentially distinguished that in the first of the above of its origin the circumstances it occurs only in a singleand very limited class of cases, examples, while in the second and third it is exceptional found. regularly
In

this

connection,it is further
of of the

worth

remark to a according Mancjukeya is

first

mentioningthat, a Prati^akhya, marian gramall

cases

opinion that, in

of the

38
with a succeeding unaccented syllable the Svarita, according to the view of the Commentator, syllable, in be should at least theory, regardedas the regular the accent1. According to examples given by Weber (Vajas. Specimen II,p. 9.)this mode of accentuation exists, carried however, not merely in theory,but is found actually krasis of
an

accented

out
case

in the MSS
is of
no course

of the

Brahmana. Satapatha
case

The of Greek
a

second

inconceivable in the
third is
so

which
case

knows

the semi-vowels,
never
as

regarded as
the

of

krasis ", but is

produces
"

littlealso is Greek
"

grammar

settled clearly have

the
same

to

its treatment

circumflex. these

There
accents

thus, however, althoughwithout doubt both

in the

that which

a complete difference in their applicaorigin, tion of the of in the two languages peoples which usage and that which is derived appear is original tioned appor-

to both

sides. Indian Soarita is thus found in the

III.
cases:
"

The

following
accented,

i.

(Under a)
the

When

two

short

the i's,

final

the initial the unaccented, coalesce,

vowel long resulting

receives

Svarita,, e.g.,

^^^r^^(abhi-

indhatam,
It

ab hind hat

am}.2

and prakslista} (also praslista praslista of combination "that which the rests on swallowed-up vowels'' (praslista sandhi :) I Pr. 3, 7, 10" II Pr. is
called
-.

I, 117,
two

Mand. gaun. 3,3. But if one 7, 4 4, 133. i's is long the general law to be given below
"

of

the

for the

krasis

is

observed, e.
3.

g.,

*fft^^,

**$H"

maht

iyam

mahiyam
2.

accented an (Under b) When heterogeneousvowel passes

3. 8.
"

or

before

an

accented un-

into the

semi-vowel

I Prat

Uvata

For the notation of the accents

As
an

see

below. from f cJTT^jcT participle

exception

to

this

rule

the

is

quoted II

the rules for the

a, 8.

The third Pratiskhya Prat. 4, 135. says nothing of the * vowels and further distinction as to their vowels only,without making any u Cf. the quite vague rule in Pan. VII I,2, 6.

gives length

39
i', the

or

formed syllable
:
"

by

this union

(sandhyam

ak-

saram)

receives the svarita

the

(a) In
with the
are

body

of

word, e.g.,
e.

rfN" tanve
same

from

tqnu
view

dative
be

suffix

From

the
words

point of
do not

to

also those regarded

which

receive
account

the Svarita

only

on

but have inflection,

it already on

of their

formation, e.g., ^F^, etymological

is the

dhanyam

for

the Svarita appears in the word and it is,therefore, called,in contrast to that of combinations words which arises through the jatya, the

dhqni-am. This

only casein

which

Svarita, II generic original

3, 3,
or

Pr. i, 112. Mand, 7, t he nitya, the abiding, necessary, III Pr. 2, 8.

5!gaun.

(/3)In

the

case

Sandhi, e.g.,3"
of two the

of two words in coming together This union 5^5 fo*^ (nu indra nvindra).
:

of

the

of the firstis called vowels,through the liquidization "Jiving" sandhi (ksipra sandhi .-) probablyfrom
:

the
the

of the sliding combination

voice

over

the semi-vowel

to

the initial
rests

word. vowel of the following

received
10.

The from

Svarita which this sandhi

Pr. 2, 8.

upon
name

the

I Pr. 3, 7, ksaipra,

II Pr.

I, 1 16,III

Mand.

7, 6.

Saun. 3, 3.
3.

(Under c) When,
short
a
"

after

an

accented

or
"

an

accented un-

-as

also Indian grammar

upon

says
g.,

is elided,

the

Svarita

stands

the

or

o,

e.

%" ^r^Jj

"rT^cJ
origin,

(teavantu, tevantu)1.
It is

like the called,

Sandhi

to

which

it

owes

its

abhinihita,

present editions did not

to

in the MSS of later books and in of elision. Any kind of sign ing separatwould have of place and would have been opposed been here quite out the words the sentiment of the living language. The Greek threatre laughed at the grammatical

The

apostrophe mark,
serve

which

we

find

employed
mark

as originally

actor

of

instead of yaXrj j/opo". The mark rather another and double purpose. between two words which occur In the firstplace it stands in the Sarhhita MSS together in the Pada in a hiatus (vivratti) MSS, to separate the members of ; in the second place,
who
e/e

said

KvpaTtw
current

yap avdis

au

ya\r)v"opa"
MSS

"

apostrophenow

serves

in the Vedic

the compound during which

one

beat and

it indicates the interval of avagraha). In both cases be arrested at the placewhen it occurs, the interval of is originally nothing else than the numeral signfor one.

words

(as the

mark

the voice

has to

40

IV.
seen,

The

occurrence

of this Svarita

as is,

can

be

easily

extremely

limited.

Only rarelycould
occur,

the which

conditions
it results

of the three-fold union

as a

of vowels
;

from
be
a

secondary accent
that any

and

it would

thing in

itself

inconceivable
it makes

regularsystem
so rare

of
a

singlelanguageshould marking change of accent

use as

a possess as of which one

Sanskrit

does
occurs

of

the above
cases

cribed desside out-

Svarita.
these and

Thus

the Svarita

also in

different end.

oxytone,

so

runs

apparentlyas serving an entirely In every polysyllabic word, which is not an the rule,the syllable the high tone following

indeed

The same rule applies in the sentence has the Svarita. to of a word following initial the unaccented an syllable oxytone, i.e.,
follow
we see a

simply unaccented
an

can syllable

acute

since syllable; the

tone
a

in any case, it is the law of cadence as

never,

from

this,that
not

raised

to

the

heightof
to the

the
of

Udatta

should

fall with

sudden

descent

natural

level of the voice,but be lowered intermediate tone. an

'through the

mediation

This is the part played by the Svarita after the Udatta, in which case immediately
the

when the

it

occurs

I would

call it

enclitic

Svarita,
same.

as

contrasted
Both

with

independent
is, however,
accents

Svarita above
the essentially and it has

The explained.
to the

tone-value of both
are

weakened

acute

grammarians, to whom we are little indebted for the Pratisakhyas, to as as just Panini, distinctive these kinds mark of two to designation by a in distinct their Svarita, which are so origin.Only the first givesfor the various grades of the independent Pratisakhya Svarita the comprehensiven"mejatya with which the other only a sub-division (see a above) Pratisakyas designate which a gap without,however, anywhere naming the enclitic; fills up with the name the Commentator prakrta. On the
occurred
other

hand, these grammarians have, with

even

quiteuseless

discovered subtlety,

Svarita,which

may

classes of the enclitic ba givenhere for the sake of completeness.

subordinate

four modifications to circumstances, Three, and according of it, are distinguished:"

i.

The

Udatta

tairovyanjana,which in the same standing syllable

is

separated word by one

from
or more

its

consonants.

41 The

2.

tairovirama

occurringunder
falls on

the

same

tions, condithe

only that the Udatta word l. preceding the The padavrtta, 3.

the second
4.

the last

of syllable

Svarita

on

the

initial syllable of

word

after

hiatus 2.

According to
stands, under

some,

the

\heSvarita i.e., tathabhavya,

which

certain

definite will be 118-121.

between limitations,
of
more

two

accented Siksa
A

which syllables, cf. II Prat,

i,

treated

mediatel imfully
Mand.

Ill Pr.

2,8.

7,7-10.

Saun. of
a

3, 3.

reminiscence

difference in the
one

of origin
are

the Svaritas.

is found

further in this that the

other
more

class

more

sharply

the (tlksnci), fact all the the

softly(mrdu) accented, and in independentSvaritas are alwayssharper than

The
to

enclitic Svaritas. Pratisakhva assigns

i.

order and

the

the which second individual kinds is this

Abhinihita, 2.
The
i,

Ksaipra

j~atyaf 3.

Praslista,

4.

Tairovyanjana, 5. Tairovirama, 6. Padavrtta,7. Tathathird

2,

bhavya.
hand

3, the glossgive If
now

them the other on Pratisakhya arranges Verses in Saunaklya and Uvata's 5, 4, 6. order 1,3,2,4,6 (5and 7 are not mentioned). like the the domain the latter
so

this encliticSvarita of

by

the law
mz."

word,

melody into the hightone ;

is shut up Anudatta of the dominant in the that it

must

follow the the high tone, the former, so that it must intersect and there is room when two accent spheres
one

precede hightone, for only

succeeds
case

of the

two

dependenttones, either
of the two
two acute

for that which

to

the first or arises the

that which between has

precedes the second, in this

is

there

which question

words, when

In other prevail. unaccented an syllables

or

syllable occurs,
tone

it the

enclitic Svarita

the

lowered

?
more

The

natural vowels

answer

would

be

that,as
which

in the

whole
is the

theory
should
so

of

the
accent

component

follows

the grave storiger,

set

aside the Svarita

acute a following accent preceding of the first acute And syllable.

one

the

teach,with Pratisakhyas
calls it pratihata. Pratishakhya

accord,the first of the

Third The

tairovyanjana
III Pr. 2,8.
R

is

curiouslyenough assignedon

this account

to

the

word

pra uga

52"6

42

with the express observation that this law Pratishakhyas universally, acknowledged (3, 12. niyuktatu datta-svarito day am}.
'

is
-

According to Panini, on the other hand (VIII, 4,67) the would have grammarians Gargya, Kasyapa and Galava and it all the more set the Svarita in this place might seem remarkable that the Pratisakhyasmake no mention of this of view that the first of them is acquainted with diversity Gargya, the second with both Gargya and Kasyapa. It
incorrect through its being entirely misunderstood by his interpreters. The second Pratisakhya most a complete explanation gives this the which in In the names of the on point. passage kinds has oiSvaritas are treated of,it the aphorism different which be more (i 1 2 1 ) 33[T3ZF3t ^T^T^rn^T-^T^T: may the unaccented final syllable of reproducedthus: clearly is ed an preceded or followed by an accent$yagrahaltvf\\\"\\ is called tathabhavya". has the Svarita which syllable,
:
,

appears, however, that we rule which has been made

have

here

in

Panini

an

inexact

"

Now, in
to

later

section, the rule is laid down

accents
occurs

with

respect

the mutual

influence of the while Svarita

(4, 136) that,instead

before
"

of the enclitic Svarita Udatta

or

the low tone

following
separated
e.g.

Svarita
the

(137) anauagrahe
maintains
its

in

compounds

place",

The

Commentator,

who

had

perhaps Panini's

rule in his

his own that this is the view of adds, on authority, individual teachers, and quotes, in support of the opposite view, the dictum of the Aujjihayanaka who, in this follow

mind,

the

Madhyandina

School.

He

appears, however,
; so

to

be in

error

in
are

regard to
taken
the

both

the

grammars the above

far

as

the

Madhyandina
statements
"

concerned, since
from their

quoted clear
cal

are

grammat
are
1

text-book;
since also
the

and

so

far

as

concerned
Avagraha
Pada
means

they appear
of-a

to have

understood

Aujjihayanaka by
the
manner

first member has this

compound

"of the

te*t.

The

word

meaning

besides that above

(samasa) separated in quoted.

44 Thus

Uvata,
of
an

as a

well

as

those

inhabitants

Brahmanical

all, as
Vedic

has eye-witness except the Yajus, Since

can

like the interpreters, in South India who village also assured read nothing me,
never

other

seem seven

to

have of the

seen

the

Samaveda.

by

the

accents

Samas,

nothingelse
of the in the unmarked three

be

understood

than

the sevenfold
as we

nation desigthem the

to

modifications
of the

of accent

stillfind

MSS

Samaveda,

where, in addition

is marked the Udatta prachaya-syllable kinds of Svarita by ( S, ^3", x^ ) and two of the Anudatta

by (?)
cations modifi-

3, ^,

) l.

When

further

only

accents two mentioned, this might refer either to that are of reciting invocations called Subrahmanya, particular species

in which
or more

the Svarita

is

pronounced

as

Udatta

(Pan. 1.2,37)

of Brahmana probablyto the accentuation view in the passage holds the latter the Yajurveda. Uvata to say, that the in question. Only he states, strange two of the Satapatha Brahmana are accents meant, namely the Udatta well
as

of the

marks the Udatta Anudatta, while the MSS Of course the Svarita. they do this with the same

and

as

marking the Udatta with the horizontal stroke under sign, the stroke under the Svarita with the same the syllable, for example *T"jilcn^ to order as | In precedingsyllable,
be exact,
our therefore,

rule

must

be

understood 2.

onlywith
of

reference
The

to

the mode

of

the writing
and

accents most

most simplest, marking the accents

a a

common

ingeniousmode
use

is that which the

makes

of

two

marks,

vertical stroke above

horizontal
narrower

stroke under
sense

line to indicate the Svarita, and the line to mark the Anudatta (in This
mode mode

the
we

explained above).
without

of
;

writing
it
runs

must

regard as

doubt

the normal

through all the books which are reckoned as belonging to the Rigveda, with insignificant additions through the MSS
i. i.

Cf.

Benfey in
stroke

Haller A.L.Z.
p.

1845 6)

PP-

9"9 ffto

Weber.
This

(Vaj. Spec. II.

under the

in order

reach
the

uniformity in
mark
of the

the

accent

marks

regards the
Svarita.
that objection

Udatta

as syllable,

and explanationis, perhaps, only too ingenious this enclitic Svarita is justas often wanting Under the influence of that the part of Indian desire on scholars which shewed itself very early to produce something the the process may have been this that it was peculiar, only intended to mark two with one positive accents sign and thus with the least possible expenditure of after originality appliances. This striving here, as elsewhere, only has, of course,

followingenclitic might be open to the

conduced

to

the

about bringing

of confusion.

4.S

Samhita Vajasaneyaand perhapsalso the Taittiriya and finally The through the copiesof the Atharvaveda. latter shew, it is true, this variati n that, instead of marking the Svarita above the line they placea horizontal stroke in also as in the case of the London the syllable, MSS or employ pointsinstead of strokes in the same manner; in all other respects, however, the system is absolutely the accents in the Rigveda. identical with the mode of writing
of the
1

Svarita and

Anudatta

are

always
a

marked.

Unaccented also in the of

in the syllables separatedwords Anudatta. The Udatta

beginning of
of the Pada

as sentence, fall under texts,

the head

and

recognisable among rhythmic law of the

Svarita.
This accuracy marking and correction

Prachaya remain unmarked, but they are in virtue of the the adjacentaccents
succession
moreover,

of

Anudatta,Udatta
the

and double

system,

secures

greatest possible

the accented syllable by indicating by a thus for the

errors.

most

for the part itself provides

of

This

is worthy of

beingplaced side b}r

aids mentioned
as

side with the Indian

Remarks. The the

alphabet.
\

numbers
are

used be

to

the

writingof
connection.

accent

still to
the

in this

According to
tone

definition Udatta

quoted under
half of be
or

II,a
the

of the lowering

takes

placein the second by

Svarita,when
The

it is followed

another
course,

Svarita.

Svarita which thus divides itselfcan, of the independent Svarita.

The of placing
two

only

distinct accents

on

one

which syllable,

in order to indicate this would, in this case, be necessary of the tone, seems to have been held to be inadmissible, lowering
and
so

the

device following the is vowel of

was

hit upon

:"

(a) When
the
same

the Svarita it and

number time
:

placed after
marks

is short, syllable is provided at the Svarita word and is

one

with the the

one

of both the

Anudatta
more

if the precedingsyllable, has syllable,

the of

than

Anudatta,e.g., OT*^m$P)t
been

i.

The

only

in

Europe,

of this book which copy because is without accents the first instance the third for

I have it is

able to

entirelymodern

see, perhaps the and has been

only one prepared

said

probablyin
above
R

Europeans.

of Independently

this,what

I have

I infer from

Pratisakya.

52"7

46 (b) When
number
3 is

the vowel

of the Svarita

is long, the syllable

marks in the as placedafter it with the same the Svarita when * is employed case syllable preceding likewise itself has Anudatta, and the preceding syllable
:
i
_

when

the

word

is

e polysyllabic., g,,

This

is the mode

of

of the Samhita
not

of the

marking followed in the careful MSS Rigveda,and of the Nirukta, but it

with uniform I

is

observed everywhere with which

the

statements
on

have,
and

of accents subject
a

accuracy. till beco ne now, up their marks, I do

From

the

acquainted
not

yet feel
this

myselfin
manner

to give a complete explanation of position

of The

writing. of accents comingtogether

and the
accent

VI.

in

the sentence.

The
can,

result of the

with

be summed

meeting of two of the Svarita cases the exception the following briefly, up
two
sentences:
"

accents

in Sandhi

quotedunder III, second Pratisakhya

|
Svarita it receives

IV, 131, 132 in the

the Sandhi

Pifcr:I ^TTT^TTT: ^srtfcrar ("3[tfRra:)

Where Svarita has syllable the member
an

taken

(ofcourse

with

restriction which

lies

on

what is not

if the other follows, viz.,

of the

compound
accent

Udatta)when

it contains

Udatta, this

remains,

I-J^TT

Two

unaccented

unaccented
The

syllables coalescingproduce naturallyone syllable.

is

enclitic Svarita,as
consideration

understood, cannot easily

with The all these
a

come

into
with

in connection

since it is
a

connected, not
shews

with

but syllable, particular than the

changes only
acute

acute preceding

accent.

Svarita, independent
itdiffers considerably

however,
accent

itself

everywhere weaker

from

how proves thus completely the Greek circumflex.

and

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