Dear Dean,

Anukramanis contain all the information vaidikas might want to know about the Vedic 

hymns  they are learning and transmitting (rsi, devata and chandas of hymns and stanzas), except information about their ritual application. 

Information from the anukramanis is integrated into the recitations of Rgvedins, in Sayana's commentaries and in the Brhaddevata. 

In turn, the sources on which the anukramani-authors based themselves may have been Brahmanas and now lost Brahmana-like traditions. 

Jan Gonda (H.I.L. vol. 1) Vedic Literature Wiesbaden 1975 would be as usual a good starting point: factual and 

conceptual basics with bibliographic references to relevant publications in the west and in India up to the early seventies. 

See pp 34-35 in a section mainly dealing with the Rgveda:

"The anukramanis[80], though not belonging to the vedangas proper, cannot be

separated from these auxiliary sciences. These succinct versified indexes—

Anuvakanukramani, Arsanukramani[81] and three others[82]—provide us with

lists of rsis, metres, deities, sections of the Rgveda and (the Chandanukramani)

the numbers of the stanzas of the hymns[83]. Belonging to the last centuries of

the Vedic period (± 5th-3rd cent. B.C.) they are attributed to Saunaka except

the more recent and systematic prose sutra-work called Sarvanukramani, a

"General Index" (± 350 B.C.), which, combining the data contained in the

metrical anukramanis, is held to have been composed by Katyayana, the famous

teacher of the Yajurveda[84]. With the SrautasUtra of the White Yajurveda by

the same author it has the concise character of its style in common[85]." 

Gonda's main bibliographical references p 35 footnote: 

"Die Sarvanukramanl des Katyayana zum Rigveda, herausgegeben von A. A.

MACDONELL, Thesis Leipzig, Oxford 1885; Katyayana's Sarvanukramanl . . . with

extracts from Sadgurusisya's (12th cent.) commentary, edited by A. A. MACDONEI,:L,

Oxford 1886; cf. also SCHEFTELOWITZ, at ZII 1, p. 89. MACDONELL, Brhad-devata,

p. XXI. Some anukramanis of later origin need not detain us; see RENOU (-Fillio-

zat), I. C. I, p. 306; RgvedanukramanI of Madhavabhatta, ed. C. KUNHAN RAJA,

Madras 1932; some editions by VISHVA BANDHU and others, Hoshiarpur 1966

(DANDEKAR, Bibliography, III, p. 14)."

Best, Jan

      

Jan E.M. HOUBEN

Directeur d’Études

Sources et histoire de la tradition sanskrite

École Pratique des Hautes Études

Sciences historiques et philologiques 

54, rue Saint-Jacques

CS 20525 – 75005 Paris

johannes.houben@ephe.sorbonne.fr

https://ephe-sorbonne.academia.edu/JanEMHouben

www.ephe.fr

On 23 June 2015 at 04:51, Dean Michael Anderson via INDOLOGY <indology@list.indology.info> wrote:

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---------- Forwarded message ----------
From: Dean Michael Anderson <eastwestcultural@yahoo.com>
To: Indology List <indology@list.indology.info>
Cc: 
Date: Tue, 23 Jun 2015 02:51:00 +0000 (UTC)
Subject: Anukramanis - warning - mentions Talageri in passing

I believe it's Talageri's second book that he says is based on the Anukramanis. Witzel replied: Which ones? This seemed to leave Talageri nonplussed.

Can anyone recommend further reading on the Anukramanis? Apart from a few sources, it's not an area I've been able to find much information about.

Best,

Dean