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40 Account OF A DISCOVERY OF A 
is to be obtaineds:—throughout beth portions are scattered narratives of 
greater.or less length, in the former generally, describing the origin of 
the rite, and in the latter often illustrating the power* of devotion by 
the example of some renowned devotee. 
Tuis slight indication of the contents of the real Védas must manifest, 
that in substance the Pseudo-Védas bear in general no resemblance to 
them. ‘The address ascribed to Jammini by which the ** Chamo-Védo” 
opens is indeed nearly similar to a Mantram of the Uttera-cdndam 
and many if not all the epithets therein applied to the Supreme Being 
are to be found both in the Védas and Puranas, from. the latter of which 
they were borrowed, ‘With the commencement, however, all reseme 
blance ends the contents,of this Peeudo-Véda, as deiailed in the abe 
stracts of the several chapters, cannot be referred to any portion of the 
real Véda; they are neither Vidji, Mantram, nor Bréhmanam, and 
belong not either to the Purva or Uttara-cdndam. 
Tne distinctions chiefly to be noticed in the arrangement of the 
Védas are those called Samhitd and Sdchd. ‘These terms, as usually 
applied, are nearly synonymous, both meaning an edition of the whole 
ora certain portion of one of the Védas: thus that edition of the 
Crishna Yejush, called Taitiriyd may be denominated Taittiriyd-Sam- 
* The story of Haris-cHanpa, in every respect, except it’s Indian character, the same as that of 
Jos, which is told at length in the Purdnas, and has been dramatized in. Sanscrit and most of the 
spoken languages, is founded on an Itaha’sa of the Veda. So is the fable of the Nishdd a, so well 
known to the amis scholar, by the beautifal paraphrase of it by the prince Apivina Rama Panpiya, 
entitled Nigazhdam. 
