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DECEMBER, 1894.7
BULLETIN OF THE RELIGIONS OF INDIA.
355
simplicity which is the mark of every thing he writes two of the riddles of the hymn I. 164, which consists of nothing but riddles, Bat I fear he has stopped half-way. In both of these verses one body and one soul is spoken of, . e., objects between which the same relation exists as between body and soul, and which came to be designated metaphorically as such.13 When taken literally of the soul and the body, the solution would in fact be very easy.
In India, the interpretation of the Veda goes back to Vedic times ; the Brdhmanas are in great part explanatory of it, and the separation of the words of the sacred text in the padapáfha is a first attempt at grammatical analysis, incorporated directly into the Sahitás. The other branches of exegesis, pronunciation, prosody, gramniar, metre, lexicography, the calendar, the assignment of the hymns to their authors and different divinities, are treated in a special series of works, of uncertain and various dates, frequently of very doubtful authenticity, the majority of which are called Vedangas, "treatises auxiliary to the study of the Veda." Among them, a collection of the treatises known under the name of biksha, is being published in the Benares Sanskrit Series 13 In the same collection the same editor has published a new edition of the Prátsákhya of the White Yajar with the commentary of Uvata and various appendices, among others the Pratijñásutra with the commentary of Anantadeva, the Charanavyúha of Saunaka, with the commentary of Mabidaga, a Jatápatala with the commentary of the editor.14 This last work, which deals with the eight different ways of reciting the Veda by repeating and inverting the words, and which, under its different forms, is said to be a part of the Vikritivalli of the old grammarian Vyadi, differs here from the two texts formerly published by Dr. Thibaut,15 and still more from another text pablished more recently by Satyavrata Samabrainin, in the Usha.16
Less dry than these fragments of the work of Vyâdi, which refer to the strongest complications of the tradition of the Vedic texts, is the Brihaddevata of Saunaka, pablished in the Bibliotheca Indica.17 It is a kind of Anukraman, or index, which gives for every hymn or portion of a hymn of the Rig Vede, the divinity to whom they are addressed, the whole interspersed with short legendary stories in a remarkably unpolished and concise style, which make this collection less monotonous than those which have come down to us under the name of the same author. These latter, those at least which have been recovered up to date, 18 appear to be intended to be included in this edition, for the third part (the fourth has appeared, but I have not yet seen it contains at the end of the Brihaddevata the Arshdnukramani, or index of authors, and the beginning of the Chandonukramani, or index of metres. At an early date the Sarvánukramani of Katyayana seems to have taken the place of the greater number of these treatises, and to sum them up. They are very rare; one of them seems to have been lost
13 Zwei Sprüche über Leib und Seele, Zeitschrift der D. Morg. Ges. XLVI. 1892, p. 759. Compare a similar riddle drawn from a Jaina niryukti, ibidem, p. 612
18 Another short notice of Prof. Roth in reply to certain remarks of Böthlingk (ibidem, XLIII. p. 604) caused by comparison made by Prof. Piechel, also, though indireotly, refers to the Rig Veda. Der Book und das Messer, ibidem, XLIV. p. 871, Böhtlingk's answer is fonnd, ibidem, XLV. p. 493, and Prof. Pischel's, ibidem, p. 407.
18 Sikshdsangrah, a collection of SikahAs by Yajnavalkya and others, edited and annotated by Pandit Yugalasikhara Vyfsa. Benares, faso. I.-III. 1889-91. The Náradiyafikohd has been published in the Ush4, I. fasc. IV. Calcutta, 1890. Mr. Em. Sieg has edited the Bharadvajafikshd, cum' versione latina excerptis ex commentario adnotationibus criticis et exegeticis. Beirolini, 1892.
14 Katy iyana's Prátisakhya of the White Yajur Veia, with the commentary of Uvala, Benares, 1888. The Pratifikhya and the Charanavy dha had already been published by Prof. Weber in Vols. IV. and III. of the Indische Studien.
16 Das Jatipatala, eto., Leipzig, 1870. 16 Usha, 1. No. 2, Calcutta, 1890: The text is accompanied by the commentary of Gangadhara, Compare in
ject by a certain Madhusudana (a modern author, who gives himself out as a disciple and son of Krishna Draiplyana), the Ashtavikstivivsiti where the six last verses correspond to the end of the second text published by Dr. Thibaut.
19 Brihaddevata ; an index to the gods of the Rig Vede, by Saunaka Acharya. Edited by Bljendrala Mitra, fuso. I.-IV. Calcutta, 1889-92.
* One of them, the Anwaldnukramani, has been published by Prof. A. A. Maodonell at the end of the Sarvanukramant of Katy dyana, Oxford, 1886.
