A digital concordance of the R̥gveda

INTRODUCTION

  For every word form of the R̥gveda (RV), this concordance provides its frequency and the text of all pādas in which it occurs. The concordance is a tool for studying R̥gvedic metrical phenomena and R̥gvedic formulae. It can also be used for investigating syntax and semantics of the RV, but the context of one pāda is often too limited for that purpose and does not always contain sufficient syntactic and semantic information. Therefore, every pāda of the concordance provides a link to the text of the whole R̥gvedic stanza with two translations, a German one by Geldner and an English one by Griffith.

  The concordance is based on the electronic text of the RV, representing the 1877 edition by Aufrecht, both for the Saṃhitā and the Padapāṭha versions (mistakes in that edition have been tacitly corrected). The way from the electronic text to the concordance was a long one and entailed the following steps:

  1. The “parsed” text and the Padapāṭha.

  The first step was to prepare a parsed text where all effects of sandhi rules were eliminated and where every word form always appeared in the same shape.

  In accordance with the practice of the Padapāṭha (Pp.), words in the parsed text appear in the so-called “pausa” or citation form, i.e., yát, deváḥ, etc., except for words in -r, which do not have their pausa form in -ḥ, but keep the final -r (e.g., antár).

  As far as the morphological analysis of the text is concerned, I have mainly followed the analysis of the Pp., marking all deviations by an exclamation mark after the word. Since the analysis of the Pp. is often not the only way to read the text, numerous emendations have been proposed in the scholarly literature. Here, I have opted for a conservative approach, changing the analysis of the Pp. only in more or less obvious cases. Typical examples are 1sg.subj. yójā! (1.82.1-5e), stávā! (2.11.6acd), etc., where the Pp. reads yója and stáva, respectively, taking these forms as 2sg. impv., which does not suit the context. The probable reason for this wrong analysis is that the compiler of the Pp. did not know the 1sg. subj. ending -ā. In other instances, we can see from the meter that the analysis of the Pp. is inadequate. For instance, the Pp. reads ajanayanta in 1.59.2c, 1.168.9c, 4.1.12d, whereas the meter unambiguously shows that the correct analysis is the injunctive janayanta! (for a detailed discussion of these phenomena see Hoffmann 1967: 146ff). Theoretically, an exclamation mark should have been added to every word in some late passages where the Pp. does not analyze the pāda (e.g. 10.10.1a), but I consider this solution too formalistic and leave these words unmarked. Differences in vowel length other than in word-final position (e.g., ádane in 6.59.3b vs. Pp. ā́dane) are not indicated by an exclamation mark. The complete list of all instances where my analysis differs from that of the Pp. can be found under the tab “Deviations from the Padapāṭha”.

  Forms with metrical lengthening of the final vowel appear in the parsed text with a short final vowel, followed by a plus (e.g., śrudhi+). Since the Pp. hardly ever employs metrical shortening, all word forms with vacillating length of the final vowel are automatically treated by the Pp. as having a short final vowel. In spite of the fact that such an analysis may sometimes be wrong from the etymological point of view, I have adopted the Pp. reading. For instance, áchā has an etymological long vowel, which is shortened in some positions, but the Pp. always writes ácha, thus treating áchā as a case of metrical lengthening (cf. Kuiper 1955: 253ff.). Similarly, the gerunds in -tyā̆ always appear with a short final vowel in the Pp., where a long vowel would have been more appropriate. Here too, I have retained the traditional spelling. Occasionally, a word is marked by both + and ! (e.g. sáda+! in 1.26.2b), which means that in such cases the final vowel is due to metrical lengthening, but this is not acknowledged by the Pp., where a long vowel is found.

  Conversely, forms where a final vowel is shortened appear in the parsed text with a long final vowel followed by an equal sign (e.g. devā=). It would have been more to the point to use a minus sign, but I wanted to avoid that a minus might be confused with a dash.

  In a few instances, I found it necessary to emend the Saṃhitā-text, e.g. 1.165.9d kariṣyā́ḥ (Saṃh. kariṣyā́), 5.33.6c vásavāno (Saṃh. vasavāno). These emendations, which are adopted by the majority of scholars, are marked by an asterisk (*) after the word. All these forms are also included in the list under the tab “Deviations from the Padapāṭha”.

  2. Division of the parsed text into pādas.

  This division is mostly uncontroversial. The only aspect which may be considered unusual is the assumption of quadrisyllabic pādas, in which I have followed Oldenberg 1888: 111ff.

  3. Index of word forms.

  On the basis of the parsed text divided into pādas a complete alphabetical index of word forms has been generated (for which purpose the Oxford Concordance Program was used). This index contains the number of occurrences and the list of the locations, specifying the number of the pāda (e.g., 2.11.5a).

  4. Lemmatization of the index.

  In order to facilitate the use of the concordance, I have brought together all word forms of every verbal root and every nominal stem (e.g., the verbal forms ábharat, sámbhr̥tasya, bíbhrati, jabhre, bhara, etc. under the root bhr̥-). Only those forms that belong to one stem from a synchronic point of view have been put under one lemma. This is the reason why, for example, the roots hū- and hvā- are given as two different roots, although they are etymologically indivisible.

  In principle, the system of Grassmann’s dictionary has been followed, but sometimes a different analysis was necessary, especially for verbal roots. Since Grassmann’s analysis of verbal forms is often outdated, and since there has been no comprehensive treatment of the Vedic verb, I have labeled every verbal category by marking its first word form (e.g. pres.V act., pf.act., ptc.). For the structure of the lemmata, see below. In my analysis of verbal forms, I have tried to follow the communis opinio on the subject.

  At this stage, I had to make a decision about homophones. It is a very time-consuming enterprise to separate yát ‘when’ and yát NAn of the relative pronoun (1328 occurrences). Moreover, it is often a matter of controversy, whereas my task was to refrain as much as possible from idiosyncratic choices. Eventually, I decided to divide only those forms which belonged to different lemmata (e.g. áva impv. ‘help’ and the preverb áva), with the exception of the above-mentioned yát. Homophonic case forms like nominative and accusative neuter, genitive singular and accusative plural of the consonant stems, etc., remain undivided.

  5. Division of the Saṃhitā -text into pādas.

  It was necessary to divide the Saṃhitā-text into pādas so that they would match the pādas of the index. I removed the sandhi at the pāda boundary if the context were otherwise unclear. For instance, I added -ḥ which was lost in sandhi, divided contracted vowels, etc. Wherever the original text was altered, I have introduced a dash at the end of the pāda. If the beginning was changed too, I have added yet another dash at the beginning of the pāda.

  6. Elimination of identical pādas.

  In order to spare space, I only give the first occurrence of the pāda, followed by the locations of all other occurrences. For this purpose, a complete list of identical pādas has been compiled.

  7. Concordance.

  At the final stage, the numbers of the index were replaced by the location plus the pāda from the Saṃhitā-text. If a word occurs more than once within a pāda, the pāda is given only once, with the indication bis or ter following it in brackets.

Structure of a nominal lemma

  A lemma is the stem of the word. In case of a heteroclitic stem, I have put all the forms under the nominative singular (e.g., yákr̥t / yaknáḥ see under yákr̥t). The same procedure has been applied to pronouns. For instance, all forms of the first person personal pronoun are found under ahám, all forms of the demonstrative pronoun under sá, etc.

  The order of cases is traditional: N(ominative), V(ocative), A(ccusative), I(nstrumental), D(ative), Ab(lative), G(enitive), L(ocative). Note that in Grassmann’s dictionary the vocative precedes the nominative. The cases of the adjective are also given in a slightly different order from that of Grassmann, the NA s(ingular) n(euter) preceding the A s(ingular) m(asculine). The f(eminine) stands at the end of the lemma: Nsm, NAsn, Vsm, Asm, ... NAdm, NAdn, Vdm, ... Npm, NApn, Vpm, Apn, ... Nsf, Asf, etc.

  If one case is attested with two endings, the shorter ending is given before the longer one, e.g., -āḥ precedes - āsaḥ, -aiḥ precedes -ebhiḥ, -ā precedes - āni, etc.

  I would like to emphasize again that forms representing different cases are not distinguished and are given under the first case in the list. For instance, all occurrences of kr̥ṣṇā́ (NApn and Nsf) are given together under NApn; urvī́ (NAdn, Nsf, Isf, NAdf) under NAdn, etc. For grammatical information, the reader may be referred to Grassmann’s dictionary.

Structure of a verbal lemma

  A verbal root is given in accordance with the Indian tradition. The order of the forms is the following:

  Present (pres.) active (act.): indicative, imperfect (impf.), injunctive (inj.), subjunctive (subj.), optative (opt.), imperative (impv.), participle (ptc.);

  Present middle (med.): idem;

  Aorist (aor.) active: indicative, inj., subj., opt. / precative (prec.), impv., ptc.;

  Aorist middle: idem;

  Perfect (pf.) active: indicative, pluperfect (ppf.), ppf. inj., subj., opt., ptc.;

  Perfect middle: idem;

  Future (fut.) active/middle, conditional (cond.);

  Passive (pass.), passive aorist (pass.aor.);

  Causative (caus.) active/middle (same order as in the present), causative reduplicated aorist (red.aor.);

  Desiderative (des.) active/middle (same order as in the present);

  Intensive (int.) active/middle (same order as in the present);

  Non-finite forms: -ta-/-na-participle, gerund (gd.), infinitives (inf.).

  I have tried to put together those forms that contain the same stem. If various types of a verbal category are attested, they are given one after the other. For instance, for the root bhr̥-, all forms of present I, including the participle, are given first, followed by those of present III, etc. The same procedure is applied to different aorists: the root aorist comes first, then the a-aorist, then the sigmatic aorist, etc. Reduplicated aorists are listed as aorists if they do not have causative meaning. Otherwise, they appear after the causative.

  In contradistinction to Grassmann’s dictionary, the nouns in -tar- and gerundives are given separately, not under the verbal lemma.

  The preverbs are given only if they are unaccented and thus form one accentual group with the verbal form. Here I have again followed the Pp. with all its shortcomings (for a discussion see Oldenberg 1907).

  The accented forms always precede the unaccented ones, both in verbal and in nominal lemmata.

  It should be borne in mind that many verbal forms can be interpreted in more than one way. Sometimes the context is insufficient to decide between different options, and the label given to the form is only tentative. This is especially the case for the subjunctive and injunctive, which are often difficult to distinguish from each other.

Acknowledgements

  This concordance owes much to Karel Jongeling, who wrote various programs and helped me at different stages of the project with the TeX (LaTeX) program, and to Stanley Insler, whose generous advice was instrumental in my work on the concordance during the stay in Yale in 1994.

  In book form, the concordance was published by the American Oriental Society in 1997. Since then, I have continued working with and on the concordance, which has resulted in innumerable adjustments and corrections. I am grateful to Umberto Selva, who in 2015 assisted me in adding bibliographical references, in separating ná ‘not’ and ná ‘like’ in accordance with Pinault 1997, and in some other technical matters.

Deviations from the Padapāṭha

This is a complete list of all places where my analysis differs from that of the Pp. Those instances where this difference has consequences for the representation of the Saṃhitā-text are marked with a dagger (†). Emendations of the Saṃhitā-text, marked with an asterisk (*), are also included in this list.

passim	uloká- (Pp u loká-)
1.3.7a	ā́! ūmāsaḥ! (Pp ómāsaḥ)
1.8.3b	ghanā́ḥ! dadīmahi (Pp ghanā́ dadīmahi)
† 1.24.8c	prátidhātave kar! (Pp prátidhātave akar)
1.26.2b	sáda+! (Pp sádā)
† 1.30.16d	naḥ dāt! (Pp naḥ adāt)
† 1.32.8b	mánoḥ! úhāṇāḥ! (Pp mánaḥ rú>hāṇāḥ)
1.48.12c	sā́! (Pp sá)
† 1.52.10c	ródasī* (Saṃh. rodasī)
† 1.52.13c	ā́ prāḥ! (Pp ā́ aprāḥ)
† 1.59.2c	devā́saḥ janayanta! (Pp devā́saḥ ajanayanta)
1.63.1d	ná éjan! (Pp ná aíjan)
† 1.63.3d	sácā han! (Pp sácā ahan)
† 1.64.4c	mimikṣuḥ* (Saṃh. mimr̥kṣur)
† 1.69.8b	vivéḥ ápāṃsi! (Pp vivéḥ rápāṃsi)
† 1.70.7b	carátham! (Pp ca rátham)
1.72.6b	padā́ ávidan! (Pp padā́ avidan)
1.82.1-5e	yójā! (Pp yója)
1.87.4b	ayā́ḥ! īśānáḥ (Pp ayā́ īśānáḥ)
1.88.3b	medhā́ḥ! vánā (Pp medhā́ vánā)
† 1.109.5d	prácarṣaṇī! (Pp prá carṣaṇī)
1.118.8d	viśpálāyai! adhattam (Pp viśpálāyāḥ adhattam)
† 1.119.2d	aśvinā ruhat (Pp aśvinā aruhat)
1.121.8a	ā́! adaḥ! (Pp ā́daḥ)
† 1.121.10d	ā́ dar (Pp ā́ adar)
1.122.11a	gmántā! (Pp gmánta)
1.126.2b	ā́! adam! (Pp ā́dam)
1.127.6d	ā́! adat! (Pp ā́dat)
† 1.128.2d	upā́bhr̥tī! ayā́ (Pp upā́bhr̥ti ayā́)
† 1.128.5b	agnéḥ ráveṇa! (Pp agnéḥ áveṇa)
1.140.9d	vartanī́ḥ! áha (Pp vartaníḥ áha)
1.142.10b	vā́ram! (Pp vā áram)
1.151.4a	asura! (Pp asurā)
1.157.5d	ā́ airayethām! (Pp aírayethām)
† 1.165.9d	kariṣyā́ḥ* (Saṃh. kariṣyā́)
† 1.167.6a	ā́ sthāpayanta! (Pp ā́ asthāpayanta)
† 1.168.9c	sapsarā́saḥ janayanta! (Pp sapsarā́saḥ ajanayanta)
1.169.8ab	viśvájanyāḥ! ráda+ (Pp viśvájanyā ráda)
1.190.4a	diví ī́yate! (Pp diví īyate)
1.191.10c	sá! u! (Pp sáḥ)
1.191.11c	sá! u! (Pp sáḥ)
2.11.6acd	stávā! (Pp stáva)
2.12.4c	ā́! ádat! (Pp ā́dat)
2.13.10a	víśve! ít (Pp víśvā ít)
2.13.10a	rodhanā́! asya (Pp rodhanā́ḥ asya)
2.20.2b	abhiṣṭipā́ḥ! asi (Pp abhiṣṭipā́ asi)
2.33.6c	ghŕ̥ṇī! iva (Pp ghŕ̥ṇi iva)
† 2.35.13a	vŕ̥ṣā janayat! (Pp vŕ̥ṣā ajanayat)
† 2.36.1a	hinvānáḥ avasiṣṭa! (Pp hinvānáḥ vasiṣṭa)
2.39.3a	śŕ̥ṅge! iva (Pp śŕ̥ṅgā iva)
2.39.4a	yugé! iva (Pp yugā́ iva)
2.39.4b	nábhye! iva (Pp nábhyā iva)
3.40.3c	tirá! stavāna (Pp tiráḥ stavāna)
3.54.2d	sácā ayóḥ! (Pp sácā āyóḥ)
† 4.1.12d	priyā́saḥ janayanta! (Pp priyā́saḥ ajanayanta)
† 4.2.7b	niśíśan* (Saṃh. niśíṣan)
4.3.4a	>śámyāḥ! agne (Pp śámyai agne)
† 4.17.2ab	dyaúḥ éjat! (Pp dyaúḥ réjat)
4.18.2a	ayā! (Pp aya)
4.18.4a	sā́! (Pp sá)
† 4.20.6c	vrajám* (Saṃh. vájraṃ)
† 4.24.6c	ávivenam! (Pp. ávivenan)
4.25.2b	vásto! usrā́ḥ (Pp váste usrā́ḥ)
4.33.3c	víbhvān! r̥bhúḥ (Pp víbhvā r̥bhúḥ)
4.33.5a,c	karā! (Pp kara)
4.36.6d	víbhvān! r̥bhávaḥ (Pp víbhvā r̥bhávaḥ)
4.43.6b	ghr̥ṇā́ḥ! váyaḥ (Pp ghr̥ṇā́ váyaḥ)
† 5.12.6b	sápāti! (Pp sá pāti)
5.17.3a	vaí āsā́! u (Pp vaí asaú u)
† 5.19.5c	saṃdhr̥ṣájo! (Pp san dhr̥ṣájaḥ)
5.29.15b	návyā! ákarma (Pp návyāḥ ákarma)
5.30.15d	ā́! adāma! (Pp ā́dāma)
5.31.3d	var! (Pp avar)
5.32.8b	ā́! adat! (Pp ā́dat)
† 5.33.6c	vásavānaḥ* (Saṃh. vasavāno)
5.44.8d	sá u! (Pp sáḥ)
† 5.45.5b	duchúnām! inavāma+! (Pp duchúnā minavāma)
5.49.3b	vásto! usráḥ (Pp váste usráḥ)
5.52.10d	vistāré! ohate (Pp vistāráḥ ohate)
5.54.1b	anajā! (Pp anaja)
† 5.57.1c	pratiháryate* (Saṃh. práti haryate)
5.59.1c	táruṣantaḥ! ā́ (Pp táruṣante ā́)
5.61.4a	etana! (Pp itana)
5.61.16b	puruścandrā́! riśādasaḥ (Pp puruścandrā́ḥ riśādasaḥ)
5.73.5d	ghr̥ṇā́ḥ! varante (Pp ghr̥ṇā́ varante)
† 5.74.1a	kū́! sthaḥ! (Pp kū́-sthaḥ)
5.74.4b	paúrā=! (Pp paúra)
6.13.4c	vā́ram! (Pp vā áram)
† 6.17.9c	abhyóhasānam! (Pp abhí óhasānam)
6.18.10ab	hetī́! rákṣaḥ (Pp hetíḥ rákṣaḥ)
6.20.8d	sr̥jai! iyádhyai (Pp sr̥ja iyádhyai)
6.29.2a	náryā! mimikṣúḥ (Pp náryāḥ mimikṣúḥ)
† 6.31.3d	áviveḥ ápāṃsi! (Pp áviveḥ rápāṃsi)
6.44.14b	apratī́! (Pp apratí)
6.46.4a	vr̥ṣabháḥ! iva (Pp vr̥ṣabhā́ iva)
† 6.49.15d	cakrámāma! (Pp ca krámāma)
6.50.10c	mumuktam! (Pp amumuktam)
6.59.1a	vocā! (Pp voca)
7.7.6b	vā́ram! (Pp vā áram)
7.18.2c	piśá+! (Pp piśā́)
7.23.3d	apratī́! (Pp apratí)
7.31.12c	barhayā! (Pp barhaya)
7.36.3a	ranta ityā́ḥ- (Pp rante ityā́ḥ-)
7.39.3a	jmayā́! átra (Pp jmayā́ḥ átra)
† 7.40.5a	mīḷhúṣaḥ avayā́ḥ! (Pp mīḷhúṣaḥ vayā́ḥ)
7.48.1d,2b	víbhvā! u! (Pp víbhvaḥ)
7.48.3c	víbhvān! r̥bhukṣā́ḥ (Pp víbhvā r̥bhukṣā́ḥ)
† 7.58.6a	sā́ avāci! (Pp sā́ vāci)
† 7.59.6a	sádata+! vitá+! (Pp sádata avitá)
7.61.5a	víśvāḥ! (Pp víśvā)
7.69.5a	vásto! usrā́ḥ (Pp váste usrā́ḥ)
7.71.5a	mumuktam! (Pp amumuktam)
7.76.3c	jāré! iva (Pp jāráḥ iva)
8.1.30a	stuhí-stuhi! ít (Pp stuhí stuhí ít)
8.5.3c	yáthā ūhiṣe! (Pp yáthā ohiṣe)
8.5.13b	yā́viṣṭam! (Pp yā́ áviṣṭam)
† 8.8.5ab	úpaśrutī! áśvinā (Pp úpaśruti áśvinā)
8.25.24b	víprāḥ! náviṣṭhayā (Pp víprā náviṣṭhayā)
† 8.27.22d	vásyaḥ náśāmahai (Pp vásyaḥ anáśāmahai)
† 8.34.11ab	úpaśrutī! ukthéṣu (Pp úpaśruti ukthéṣu)
† 8.39.2c	árātīḥ árāvṇām! (Pp árātīḥ rárāvṇām!)
8.46.26a	vásto! usrā́ḥ (Pp váste usrā́ḥ)
† 8.52.3b	dhr̥ṣatā́* (Saṃh. dhr̥ṣitā́)
† 8.58.3d	átiriktam! (Pp áti riktam)
8.72.17b	sū́raḥ! ā́ (Pp sū́re ā́)
8.82.2c	yáthā ūciṣé! (Pp yáthā ociṣé)
† 8.91.1b	srutā́ vidat! (Pp srutā́ avidat)
† 8.99.6c	śrathayanta* (Saṃh. śnathayanta)
9.7.7c	ráṇā! (Pp ráṇa)
† 9.18.7ab	kaláśeṣu ā́ ā́! punānáḥ (Pp kaláśeṣu ā́ punānáḥ)
9.61.10b	bhū́mī! ā́ (Pp bhū́miḥ ā́)
† 9.64.23b	pári! skr̥ṇvanti! (Pp pári kr̥ṇvanti)
9.114.4d	caná amamat! (Pp caná āmamat)
10.11.3a	sā́! (Pp sá)
10.23.4a	sā́! (Pp sá)
10.28.11c	simé! ukṣṇáḥ (Pp simáḥ ukṣṇáḥ)
10.30.1d	rīradhā! (Pp rīradha)
10.34.8c	ná ā́! namante (Pp ná namante)
10.39.5a	bravā! (Pp brava)
† 10.40.7c	yuvóḥ árāvā! (Pp yuvóḥ rárāvā)
10.50.2a	sá! u! (Pp sáḥ)
10.59.8e	caná amamat! (Pp caná āmamat)
10.59.9-10f	caná amamat! (Pp caná āmamat)
10.61.12cd	anehā́ḥ! víśvam (Pp anehā́ víśvam)
10.63.16c	sā́! (Pp sá)
10.68.6c	ā́! adat! (Pp ā́dat)
10.77.1a	pruṣā! (Pp pruṣa)
10.89.1a	stavā! (Pp stava)
10.95.2a	kr̥ṇavā! (Pp kr̥ṇava)
† 10.95.12-3b	cakrám! ná (Pp cakrát ná)
10.95.13c	hinavā! (Pp hinava)
10.95.3c	davidyutan! ná (Pp davidyutat ná)
10.97.14b	anyásyai! úpa (Pp anyásyāḥ úpa)
† 10.105.1b	śmaśā́ru! dhat! (Pp śmaśā́ rudhat)
10.105.4a	sácā ayóḥ! (Pp sácā āyóḥ!)
10.105.9c	sácā ayóḥ! (Pp sácā āyóḥ!)
10.115.1c	anūdhā́! (Pp anūdhā́ḥ)
10.132.3d	ārat! (Pp āran)
10.132.4d	āntakadhrúk! (Pp antakadhrúk)