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134
THE INDIAN ANTIQUARY
[Mar, 1874.
other arrangements are easy, since the Sandhi changes and accents are different in each scheme; and in reciting, the horizontal and vertical (anudáttatari and svaritz) accents, as also the one compounded of these two, are distinctly shown by certain modulations of the voice. The Rigvedis do this in a way different from
नि दंधे दधे नि नि दधे पदं पदं दधे नि नि दंधे पदम्। दधे पदं पदं दधे दधे पदम् । पदमिति पदम् । समूह मस्यास्य समुहं समूहमस्य पांसुरे पासुरस्य स. para organza en rigal aidez hafa tamat that followed by the Taittiriyan, or follower अस्य पासुरे पासुरस्यास्य पांसुरे। पांसुर इति पांसुरे।
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Padas are the different words of a mantra repeated separately. Sanhita consists in putting them together according to the Sandhi rules and using the Sandhi accents. In Krama the first word is repeated along with the second, the second with the third, the third with the fourth, and so on, as shown in the above scheme. The last word of a mantra or a half of a Rik verse is simply repeated with the word iti placed between. This repetition is called verhtana. In the Jatá arrangement, the first word and the second, the second and the first, and the first and the second again, are repeated together, joined by the Sandhi rules and having Sandhi accents. In the same manner, the second and the third, the third and the second, and the second and the third are put together, and thus it goes on, each word in succession beginning a new Jata arrangement, up to the end of a half-Rik or of a mantro, when the last word is simply repeated, as in the Krama. In the Ghana there is first a jatá arrangement of two successive words, and then the third is added on, then the three are put together in the reverse order, and again in the converse. A Ghana is thus composed of the first and the second; the second and the first; the first and the second again, then the third ; the third, the second, and the first; and the first, the second, and the third. The second word begins the next Ghina, and we have the second, third; third, second ; second, third, fourth ; fourth, third, second ; second, third, and fourth, put together. In this manner it goes on to the last word, which cannot begin a new Ghana, and is therefore simply repeated, as in the other cases. Whenever there is a compound, there is in addition what is called an avagraha, i.e. a dissolution of it into its parts, in all these schemes, as in the case of samdham in the above. It ought by no means to be supposed that to one who has got up the Padas these
of the Black Yajush, while the Mâd hyandi. nas indicate the accents by means of certain movements of the right hand. The Kanvas, however, differ from these latter, and follow the Rigvedis, as do the Atharva vedis also.
In this manner the Vaidikas learn to recite the mantra portion of their Veda. The Brahmaņas and other works are learnt and repeated simply as we find them in manuscripts, i.e. in the Sanhitâ way. The quantity that the Rigvedis have to get up is so large that a person who has carried his studies up to Ghana is very rarely to be met with, and generally the Vaidika 9 of that Veda get up only the Sanhita, Padas, and Krama of the mantni por. tion, in addition to the Brahmana and the other works enumerated above. Amongst the Taitti. riyas, however, a great many Vaidikas go up to the Ghana of the mantra portion of their Veda, since they have to get up only their Brahmana and Aranyaka in addition. Some learn the. Taittiriya Prátisakhya also; but the Veda nga s, including the Kalpa and Grinya Sátras, are not attended to by that class, nor indeed by any except the Rigvedis. The Madh yandinas get up the Sanhita, Pada, Krama, Jatá, and Ghana of their mantra portion; but their studies generally stop there, and there is hardly one to be found who knows the whole Satapatha Brahmara by heart, though several get up portions of it. There are very few Atharva vedis in the Bombay Presidency, a few families residing at Mahuli, near Såtara, and some more in Revakanta (see Ind. Ant. vol. I. p. 129). Last year, two Vaidikas of this Veda, very probably from the latter district, came up to me for dakshina. I took a copy of the German edition in my hand and examined them, but they did not seem to know their Sanhitá well. The triumph of a Vaidika consists in repeating his Veda fluently, in all the ways above detailed, without a single mistake in the letters or accents. The students of the Sáma-veda have their own innumerable modes of
