Changes

# '''मात्रा ॥ Matra -''' मात्रा ह्रस्वादिकाः । mātrā hrasvādikāḥ । - Prosodically or metrically, hrsva (ह्रस्व | short), deergha (दीर्घ | long), pluta (प्लुत | prolated)             

# '''मात्रा ॥ Matra -''' मात्रा ह्रस्वादिकाः । mātrā hrasvādikāḥ । - Prosodically or metrically, hrsva (ह्रस्व | short), deergha (दीर्घ | long), pluta (प्लुत | prolated)             

# '''बलम् ॥ Bala''' - बलम् उच्चारणस्थानं ताल्वादिकम् । balam uccāraṇasthānaṃ tālvādikam । - Part of body from where sound is produced, such as talu (तालु:), kantha (कण्ठः), ostha (ओष्ठः) etc.             

# '''बलम् ॥ Bala''' - बलम् उच्चारणस्थानं ताल्वादिकम् । balam uccāraṇasthānaṃ tālvādikam । - Part of body from where sound is produced, such as talu (तालु:), kantha (कण्ठः), ostha (ओष्ठः) etc.             

# '''साम ॥ Sama -''' साम निषादादिः । sāma niṣādādiḥ । - 7 Musical notes enumerated as 1. nishada (निषादः) 2. ṛiṣhabha ( रिषभः)3. गान्धारः || gandhara 4. सड्जः || Shadja 5. मध्यमः || madhyama 6. धैवतः || dhaivata 7. पञ्चमः || pancama            

# '''साम ॥ Sama -''' साम निषादादिः । sāma niṣādādiḥ । - 7 Musical notes enumerated as 1.Nishada (निषादः) 2.Riṣhabha (रिषभः) 3.Gandhara (गान्धारः) 4.Shadja (सड्जः) 5.Madhyama ( मध्यमः) 6.Dhaivata (धैवतः) 7.Pancama (पञ्चमः)            

# '''सन्तानः ॥ Santana -''' सन्तानो विकर्षणादि । santāno vikarṣaṇādi ।                 

# '''सन्तानः ॥ Santana -''' सन्तानो विकर्षणादि । santāno vikarṣaṇādi ।                 

Classical Sanskrit literature differs from Vedic literature, as it is not highly regulated by the उच्चारणम् ॥ uccharana (utterance) which is important for the utterance of vedic mantras. Hence, Shiksha is of vital importance as an ancillary for vedas, because अशुध्दोच्चारणम् ॥ ashuddhoccharana (wrong utterence) of mantras bring about a meaning change which can cause great harm to the यजमानः || yajamana (the performer of the yajna).               

Classical Sanskrit literature differs from Vedic literature, as it is not highly regulated by the uccharana (उच्चारणम् | utterance) which is important for the utterance of vedic mantras. Hence, Shiksha is of vital importance as an ancillary for vedas, because ashuddhoccharana (अशुध्दोच्चारणम् | wrong utterence) of mantras bring about a meaning change which can cause great harm to the yajamana (यजमानः | the performer of the yajna).               

An example of such wrong utterance is typically explained by the legend of Vrttrasura's birth:            <blockquote>मन्त्रो हीनः स्वरतो वर्णतो वा मिथ्या प्रयुक्तो न तमर्थमाह । स वाग्वज्रो यजमानं हिनस्ति यथेन्द्रशत्रुः स्वरतोपराधात् ॥</blockquote><blockquote>mantro hīnaḥ svarato varṇato vā mithyā prayukto na tamarthamāha । sa vāgvajro yajamānaṃ hinasti yathendraśatruḥ svaratoparādhāt ॥</blockquote>If a mantra is devoid of a वर्णः || varna (letter), or has wrong utterances or स्वरः || svaras, then it does not the give the meaning it is intended to and produces a false meaning. This incorrectly and improperly uttered mantra becomes a वाक्वज्रः || vakvajra (word weapon) and is capable of destroying the यजमानः || yajamana (performer of the yajna). Example is the famous story of Indra's enemy, वृत्रासुरः ॥ Vrttrasura whose origin was due to स्वरापराधः ॥ svaraparadha (wrong svara utterance) of a mantra.             

An example of such wrong utterance is typically explained by the legend of Vrttrasura's birth:            <blockquote>मन्त्रो हीनः स्वरतो वर्णतो वा मिथ्या प्रयुक्तो न तमर्थमाह । स वाग्वज्रो यजमानं हिनस्ति यथेन्द्रशत्रुः स्वरतोपराधात् ॥</blockquote><blockquote>mantro hīnaḥ svarato varṇato vā mithyā prayukto na tamarthamāha । sa vāgvajro yajamānaṃ hinasti yathendraśatruḥ svaratoparādhāt ॥</blockquote>If a mantra is devoid of a varna (letter), or has wrong utterances or svaras, then it does not the give the meaning it is intended to and produces a false meaning. This incorrectly and improperly uttered mantra becomes a vakvajra (वाक्वज्रः | word weapon) and is capable of destroying the yajamana (performer of the yajna). Example is the famous story of Indra's enemy, [[Vrtrasura (वृत्रासुरः)|Vrtrasura]] (वृत्रासुरः) whose origin was due to svaraparadha (स्वरापराधः | wrong svara utterance) of a mantra.             

==== '''वृत्रासुर-जननम्  || Vrttrasura Janana'''  ====

==== '''वृत्रासुर-जननम्  || Vrttrasura Janana'''  ====

<blockquote>तत्त्वष्टाहवनीयमुप प्रावर्तयत्स्वाहेन्द्रशत्रुर्वर्धस्वेति यदवर्तयत्तद्वृत्रस्य वृत्रत्वं यदब्रवीत्स्वाहेन्द्रशत्रुर्वर्धस्वेति तस्मादस्येन्द्रः शत्रुरभवत् | (Tait. Samh. 2.5.2)<ref name=":1">Taittriya [http://parankusa.org/KrYajurBrowse.aspx Samhita] </ref></blockquote><blockquote>tattvaṣṭāhavanīyamupa prāvartayatsvāhendraśatrurvardhasveti yadavartayattadvṛtrasya vṛtratvaṃ yadabravītsvāhendraśatrurvardhasveti tasmādasyendraḥ śatrurabhavat | (Tait. Samh. 2.5.2)<ref name=":1">Taittriya [http://parankusa.org/KrYajurBrowse.aspx Samhita] </ref></blockquote><blockquote>त्वष्टा॥ Tvasta angered by Indra's killing of his son विश्वरूपः  || Vishwaroopa, initiates an अभिचारिक-यागः || abhicharika yaga (a yaga performed to cause harm to an intended person) to procure a son to kill Indra. The ऋत्विज्  || rtvijas were to utter the mantra "इन्द्रशत्रुर्वर्धस्व" with अन्त-उदात्तः ॥ Anta-Udatta or Udatta svara in the end of the mantra (to mean, Prosper Oh ! Enemy of Indra). Instead, they used the आद्य-उदात्तः ॥ Adya Udatta svara in the beginning of the mantra (meaning, Oh! Indra, one who has enemies, Prosper).So, instead of asking for the rise and prosperity of a son to take revenge on Indra, the Rtvijas asked for the prosperity and glory of Indra who destroyed असुराः  || Asuras. Thus, वृत्रासुरः  '''||''' Vrttrasura, the son of Tvasta was born, an enemy of Indra, but eventually Indra was rewarded with glory in killing Vrttrasura.</blockquote>Shiksha literature is very widely available based on the different शाखा || shakhas (divisions) of different vedas. They are पाणिनीयशिक्षा || Panineeya Shiksha, व्यासशिक्षा || Vyasashiksha, भारद्वाजशिक्षा || Bharadvaja shiksha, याज्ञवलक्यशिक्षा || Yajnavalkya Shiksha, पराशरशिक्षा || Parashara shiksha, वासिष्टीशिक्षा || Vasishtee shiksha, कात्यायनीशिक्षा || Katyayanee shiksha, माध्यन्दिनीशिक्षा || Madhyandinee shiksha, केशवीशिक्षा || Keshavee shiksha, अमोघानन्दिनीशिक्षा || Amoghanandinee shiksha, माण्डव्यशिक्षा || Mandavya shiksha, मल्लशर्मशिक्षा || Mallasharma shiksha, स्वराकुशशिक्षा || Svarakusha shiksha, षोडशशिक्षा || Shodasha shiksha, नारदीयशिक्षा || Naradeeya shiksha, माण्डुकीयशिक्षा || Mandukeeya shiksha, स्वरभक्तिलक्षणशिक्षा || Svarabhaktilakshana, अवसाननिर्णयशिक्षा || Avasananirnaya shiksha, वर्णरत्नप्रदीपिकाशिक्षा || Varnaratna pradeepika shiksha among many others.

<blockquote>तत्त्वष्टाहवनीयमुप प्रावर्तयत्स्वाहेन्द्रशत्रुर्वर्धस्वेति यदवर्तयत्तद्वृत्रस्य वृत्रत्वं यदब्रवीत्स्वाहेन्द्रशत्रुर्वर्धस्वेति तस्मादस्येन्द्रः शत्रुरभवत् | (Tait. Samh. 2.5.2)<ref name=":1">Taittriya [http://parankusa.org/KrYajurBrowse.aspx Samhita] </ref></blockquote><blockquote>tattvaṣṭāhavanīyamupa prāvartayatsvāhendraśatrurvardhasveti yadavartayattadvṛtrasya vṛtratvaṃ yadabravītsvāhendraśatrurvardhasveti tasmādasyendraḥ śatrurabhavat | (Tait. Samh. 2.5.2)<ref name=":1">Taittriya [http://parankusa.org/KrYajurBrowse.aspx Samhita] </ref></blockquote><blockquote>Tvasta (त्वष्टा) angered by Indra's killing of his son Vishwaroopa, initiates an abhicharika yaga (अभिचारिक-यागः | a yaga performed to cause harm to an intended person) to procure a son to kill Indra. The [[Rtvik (ऋत्विक्)|rtvijas]] (ऋत्विज्-s) were to utter the mantra "इन्द्रशत्रुर्वर्धस्व" with Anta-Udatta (अन्त-उदात्तः) or Udatta svara in the end of the mantra (to mean, Prosper Oh ! Enemy of Indra). Instead, they used the Adya Udatta (आद्य-उदात्तः) or Udatta svara in the beginning of the mantra (meaning, Oh! Indra, one who has enemies, Prosper).So, instead of asking for the rise and prosperity of a son to take revenge on Indra, the Rtvijas asked for the prosperity and glory of Indra who destroyed Asuras. Thus, Vrtrasura, the son of Tvasta was born, an enemy of Indra, but eventually Indra was rewarded with glory in killing Vrtrasura.</blockquote>Shiksha literature is very widely available based on the different shakhas (शाखा-s | divisions) of different vedas. They are Panineeya Shiksha (पाणिनीयशिक्षा), Vyasashiksha (व्यासशिक्षा), Bharadvaja shiksha (भारद्वाजशिक्षा), Yajnavalkya Shiksha (याज्ञवलक्यशिक्षा), Parashara shiksha (पराशरशिक्षा), Vasishtee shiksha (वासिष्टीशिक्षा), Katyayanee shiksha (कात्यायनीशिक्षा), Madhyandinee shiksha (माध्यन्दिनीशिक्षा), Keshavee shiksha (केशवीशिक्षा), Amoghanandinee shiksha (अमोघानन्दिनीशिक्षा), Mandavya shiksha (माण्डव्यशिक्षा), Mallasharma shiksha (मल्लशर्मशिक्षा), Svarakusha shiksha (स्वराकुशशिक्षा), Shodasha shiksha (षोडशशिक्षा), Naradeeya shiksha (नारदीयशिक्षा), Mandukeeya shiksha ( माण्डुकीयशिक्षा), Svarabhaktilakshana (स्वरभक्तिलक्षणशिक्षा), Avasananirnaya shiksha (अवसाननिर्णयशिक्षा), Varnaratna pradeepika shiksha (वर्णरत्नप्रदीपिकाशिक्षा) among many others.

=== कल्पः ॥ Kalpa ===

=== कल्पः ॥ Kalpa ===

* एष वै प्रथमः कल्पः प्रदाने हव्यकव्ययोः । eṣa vai prathamaḥ kalpaḥ pradāne havyakavyayoḥ । [[Manu Smriti|Manusmriti]] (3.147)<ref>Manusmriti [https://sa.wikisource.org/wiki/%E0%A4%AE%E0%A4%A8%E0%A5%81%E0%A4%B8%E0%A5%8D%E0%A4%AE%E0%A5%83%E0%A4%A4%E0%A4%BF%E0%A4%83/%E0%A4%A4%E0%A5%83%E0%A4%A4%E0%A5%80%E0%A4%AF%E0%A5%8B%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83 (3.147)]</ref> defines Kalpa as विधिः । Vidhi to follow in the offering of हव्यकव्याः ॥ havyakavyas (yajna vidhis).   

* एष वै प्रथमः कल्पः प्रदाने हव्यकव्ययोः । eṣa vai prathamaḥ kalpaḥ pradāne havyakavyayoḥ । [[Manu Smriti|Manusmriti]] (3.147)<ref>Manusmriti [https://sa.wikisource.org/wiki/%E0%A4%AE%E0%A4%A8%E0%A5%81%E0%A4%B8%E0%A5%8D%E0%A4%AE%E0%A5%83%E0%A4%A4%E0%A4%BF%E0%A4%83/%E0%A4%A4%E0%A5%83%E0%A4%A4%E0%A5%80%E0%A4%AF%E0%A5%8B%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83 (3.147)]</ref> defines Kalpa as विधिः । Vidhi to follow in the offering of हव्यकव्याः ॥ havyakavyas (yajna vidhis).   

* वैदिकविधानज्ञापकेशास्त्रभेदे स चाश्वलायनापस्तम्बबौधायनकात्यायनादि-सूत्रात्मकः। vaidikavidhānajñāpakeśāstrabhede sa cāśvalāyanāpastambabaudhāyanakātyāyanādi-sūtrātmakaḥ  | (Vachaspatyam)<ref>Vachaspatyam [https://sa.wiktionary.org/wiki/%E0%A4%95%E0%A4%B2%E0%A5%8D%E0%A4%AA#%E0%A4%B5%E0%A4%BE%E0%A4%9A%E0%A4%B8%E0%A5%8D%E0%A4%AA%E0%A4%A4%E0%A5%8D%E0%A4%AF%E0%A4%AE%E0%A5%8D Link for Kalpa Definition]</ref> Kalpa is defined as the (set of) sutras defining the vaidika vidhanas (vedic rituals) as given by Ashvalayana, Apastamba, Baudhayana, Katyayana among others.   

* वैदिकविधानज्ञापकेशास्त्रभेदे स चाश्वलायनापस्तम्बबौधायनकात्यायनादि-सूत्रात्मकः। vaidikavidhānajñāpakeśāstrabhede sa cāśvalāyanāpastambabaudhāyanakātyāyanādi-sūtrātmakaḥ  | (Vachaspatyam)<ref>Vachaspatyam [https://sa.wiktionary.org/wiki/%E0%A4%95%E0%A4%B2%E0%A5%8D%E0%A4%AA#%E0%A4%B5%E0%A4%BE%E0%A4%9A%E0%A4%B8%E0%A5%8D%E0%A4%AA%E0%A4%A4%E0%A5%8D%E0%A4%AF%E0%A4%AE%E0%A5%8D Link for Kalpa Definition]</ref> Kalpa is defined as the (set of) sutras defining the vaidika vidhanas (vedic rituals) as given by Ashvalayana, Apastamba, Baudhayana, Katyayana among others.   

* The origin of कल्पः ॥ Kalpa was for the organization of all the extensive rituals described in Vedas (वैदिककर्मकाण्डः || Vaidika Karmakanda).   

* The origin of Kalpa was for the organization of all the extensive rituals described in Vedas (वैदिककर्मकाण्डः | Vaidika Karmakanda).   

* As given by Vishnumitra, कल्पो वेदविहितानां कर्मणामानुपूर्व्येण कल्पनाशास्त्रम् | kalpo vedavihitānāṃ karmaṇāmānupūrvyeṇa kalpanāśāstram | ie. Kalpa shastra is a guideline for all the actions laid down in Veda (such as yajnas and yagas).   

* As given by Vishnumitra, कल्पो वेदविहितानां कर्मणामानुपूर्व्येण कल्पनाशास्त्रम् | kalpo vedavihitānāṃ karmaṇāmānupūrvyeṇa kalpanāśāstram | ie. Kalpa shastra is a guideline for all the actions laid down in Veda (such as yajnas and yagas).   

Vyakarana is divided into प्राचीनव्याकरणम् || Pracheena vyakarana and नव्यव्याकरणम् || navya vyakarana.  Later age grammarians recognize the eight व्याकरणशास्त्रप्रवर्तकाः || vyakarana shastra pravartakas as follows<blockquote>इन्द्रश्चन्द्रः काशकृत्स्नापिशली शाकटायनः  । पाणिन्यमरजैनेन्द्राः जयन्त्यष्टौ च शाब्दिकाः ॥ </blockquote><blockquote>indraścandraḥ kāśakṛtsnāpiśalī śākaṭāyanaḥ । pāṇinyamarajainendrāḥ jayantyaṣṭau ca śābdikāḥ ॥</blockquote>इन्द्रः || Indra, चन्द्रः || Chandra, काशः || Kasha, कृत्स्नापिशली || krtsnapishali, शाकटायनः || shakatayana, पाणिनिः || panini, अमरजैनेन्द्रः || amarajainendra, जयन्तिः || jayanti are the eight preachers of शब्दः || shabda (word) or grammar.

Vyakarana is divided into प्राचीनव्याकरणम् || Pracheena vyakarana and नव्यव्याकरणम् || navya vyakarana.  Later age grammarians recognize the eight व्याकरणशास्त्रप्रवर्तकाः || vyakarana shastra pravartakas as follows<blockquote>इन्द्रश्चन्द्रः काशकृत्स्नापिशली शाकटायनः  । पाणिन्यमरजैनेन्द्राः जयन्त्यष्टौ च शाब्दिकाः ॥ </blockquote><blockquote>indraścandraḥ kāśakṛtsnāpiśalī śākaṭāyanaḥ । pāṇinyamarajainendrāḥ jayantyaṣṭau ca śābdikāḥ ॥</blockquote>इन्द्रः || Indra, चन्द्रः || Chandra, काशः || Kasha, कृत्स्नापिशली || krtsnapishali, शाकटायनः || shakatayana, पाणिनिः || panini, अमरजैनेन्द्रः || amarajainendra, जयन्तिः || jayanti are the eight preachers of शब्दः || shabda (word) or grammar.

=== निरुक्तम् ॥ Nirukta ===

=== निरुक्तम् ॥ Nirukta ===

महर्षि यास्क || Maharshi Yaska's निरुक्तम् || Nirukta is another treasure that has been produced in भारतवर्षः || Bharatavarsha and given to the world. It is an excellent treatise that deals with etymology or the objective definition of words. Nirukta is written in prose form while all other shastras are built in the सूत्र || sutra format. सायणाचार्यः || [[Sayanacharya (सायनाचार्यः)|Sayanacharya]] while giving the preface of ऋग्वेदभाष्यम् || Rigveda Bhashya speaks thus about Nirukta :  <blockquote>अर्थावबोधे निरपेक्षतया पदजातं यत्रोक्तं तन्निरुक्तम् ।</blockquote><blockquote>arthāvabodhe nirapekṣatayā padajātaṃ yatroktaṃ tanniruktam ।</blockquote>When other वेदाङ्गानि || Vedangas extol the तत्त्वानि || tattvas (material aspects) of Vedas, Nirukta propounds the supernatural or the uncommon aspects or tattvas of the Vedas.   

Maharshi Yaska's Nirukta is another treasure that has been produced in Bharatavarsha and given to the world. It is an excellent treatise that deals with etymology or the objective definition of words. Nirukta is written in prose form while all other shastras are built in the sutra format. [[Sayanacharya (सायनाचार्यः)|Sayanacharya]] (सायणाचार्यः) while giving the preface of Rigveda Bhashya (ऋग्वेदभाष्यम्) speaks thus about Nirukta :  <blockquote>अर्थावबोधे निरपेक्षतया पदजातं यत्रोक्तं तन्निरुक्तम् ।</blockquote><blockquote>arthāvabodhe nirapekṣatayā padajātaṃ yatroktaṃ tanniruktam ।</blockquote>When other Vedangas extol the tattvas (तत्त्वानि | material aspects) of Vedas, Nirukta propounds the supernatural or the uncommon aspects or tattvas of the Vedas.   

यास्काचार्यः || Yaskacharya has accepted 4 जाति-s || Jatis types called भेदचतुष्टयम् || Bhedachatushtaya (for words) :     

Yaskacharya has accepted 4 Jatis (जाति-s | types) called Bhedachatushtaya (भेदचतुष्टयम्) for words :     

# '''नामजातिः || Nama Jati :'''  सत्वप्रधानम् || Satva pradhana - Significance attributed to existence of a thing as in घटः ॥ Ghata (pot), धनम् ॥ Dhana (Money)   

# '''नामजातिः || Nama Jati :'''  सत्वप्रधानम् || Satva pradhana - Significance attributed to existence of a thing as in Ghata (घटः | pot), Dhana (धनम् | Money)   

# '''आख्यातजातिः || Akhyata Jati :''' भावप्रधानम् || Bhava pradhana - Significance attributed to क्रिया ॥ kriya (action) as in पठति ॥ pathati (Read), करोति ॥ karoti (Do).   

# '''आख्यातजातिः || Akhyata Jati :''' भावप्रधानम् || Bhava pradhana - Significance attributed to kriya (क्रिया | action) as in pathati (पठति | Read), karoti (करोति | Do).   

# '''उपसर्गजातिः || Upasarga Jati :'''  नानाविधविशेष-अर्थप्रधानम् || Nanavidha vishesha artha pradhana - Significance attributed to a special meaning of one word as in आहारः || Ahara, सम्हारः || samhara, विहारः || vihara    

# '''उपसर्गजातिः || Upasarga Jati :'''  नानाविधविशेष-अर्थप्रधानम् || Nanavidha vishesha artha pradhana - Significance attributed to a special meaning of one word as in Ahara (आहारः), samhara (संहारः), vihara (विहारः)    

# '''निपातजातिः || Nipata Jaati :''' उपमार्थे पदपूरणार्थम् || Upamarthe pada puranartha - Significance of comparison and for appropriate chandas as in एव ॥ eva, न ॥ na, च ॥ cha.       

# '''निपातजातिः || Nipata Jaati :''' उपमार्थे पदपूरणार्थम् || Upamarthe pada puranartha - Significance of comparison and for appropriate chandas as in eva (एव), na (न), cha (च).       

Without the existence of Nirukta, understanding the Vedic terminology is extremely difficult. Yaskacharya in his preface to Nirukta says,    <blockquote>समाम्नायः समाम्नातः स व्याख्यातव्यः । इदमन्तरेण मन्त्रेष्वर्थप्रत्ययो न विद्यते इति ।</blockquote><blockquote>samāmnāyaḥ samāmnātaḥ sa vyākhyātavyaḥ । idamantareṇa mantreṣvarthapratyayo na vidyate iti ।</blockquote><blockquote>Meaning : Collection of the texts handed down by tradition are to be commented upon. Without this reference (nirukta), the meaning of mantras cannot be obtained.</blockquote>Thus, it can be inferred that Nirukta determines the meanings of various वैदिकमन्त्राः || vaidika mantras and comments on them. Knowledge about the various divine beings is given by Nirukta. Hence, its use in various यज्ञकर्म-s || yajna karmas is indispensable. Thus, only Nirukta experts can understand the different characteristics or identifying marks of various devatas praised in vedas.     

Without the existence of Nirukta, understanding the Vedic terminology is extremely difficult. Yaskacharya in his preface to Nirukta says,    <blockquote>समाम्नायः समाम्नातः स व्याख्यातव्यः । इदमन्तरेण मन्त्रेष्वर्थप्रत्ययो न विद्यते इति ।</blockquote><blockquote>samāmnāyaḥ samāmnātaḥ sa vyākhyātavyaḥ । idamantareṇa mantreṣvarthapratyayo na vidyate iti ।</blockquote><blockquote>Meaning : Collection of the texts handed down by tradition are to be commented upon. Without this reference (nirukta), the meaning of mantras cannot be obtained.</blockquote>Thus, it can be inferred that Nirukta determines the meanings of various vaidika mantras and comments on them. Knowledge about the various divine beings is given by Nirukta. Hence, its use in various yajna karmas is indispensable. Thus, only Nirukta experts can understand the different characteristics or identifying marks of various devatas praised in vedas.     

{| class="wikitable"

{| class="wikitable"

|+'''Difference between व्याकरणम् and निरुक्तम्''' 

|+'''Difference between व्याकरणम् and निरुक्तम्''' 

!निरुक्तम् ।

!निरुक्तम् ।

|-

|-

|व्याकरणम् ॥ Vyakarana (Grammar) discusses the origin of the word.

|Vyakarana (Grammar) discusses the origin of the word.

|<nowiki>निरुक्तम् || Nirukta (etymology) determines the meaning. </nowiki>

|Nirukta (etymology) determines the meaning.  

Thus, it completes the study of vyakarana.

Thus, it completes the study of vyakarana.

|-

|-

|<nowiki>Vyakarana is लक्षणप्रधानम् || lakshana pradhana (defines the attributes of a word).</nowiki>

|<nowiki>Vyakarana is lakshana pradhana (लक्षणप्रधानम् | defines the attributes of a word).</nowiki>

|<nowiki>Nirukta is अर्थप्रधानम् || artha pradhana (independently explains the meaning).</nowiki>

|<nowiki>Nirukta is artha pradhana (अर्थप्रधानम् | independently explains the meaning).</nowiki>

|-

|-

|Grammar talks about rules for splitting the word.

|Grammar talks about rules for splitting the word.

!निरुक्तम् ।

!निरुक्तम् ।

|-

|-

|<nowiki>निघण्टुः || Nighantu (Dictionary) is a compilation of usages of Vedic literature. </nowiki>

|Nighantu (Dictionary) is a compilation of usages of Vedic literature.  

|<nowiki>निरुक्तम् || Nirukta extensively discusses the different Vedic words and their applications.</nowiki>

|Nirukta extensively discusses the different Vedic words and their applications.

Derivation of meaning of vedic terms is achieved in Nirukta.

Derivation of meaning of vedic terms is achieved in Nirukta.

|-

|-

|<nowiki>निघ्ण्टुः, A dictionary, consists of पञ्चाध्यायाः || Panchadhyayas (5 components)</nowiki>

|<nowiki>Nighantu, A dictionary, consists of Panchadhyayas (पञ्चाध्यायाः | 5 components)</nowiki>

|<nowiki>Nirukta deals with द्वादशाध्यायाः || Dvadashadhyayas (12 components).</nowiki>

|<nowiki>Nirukta deals with Dvadashadhyayas (द्वादशाध्यायाः | 12 components).</nowiki>

|}

|}

=== छन्दस् ॥ Chandas ===

=== छन्दस् ॥ Chandas ===

छन्दस् ॥ Chandas is a word derived from the dhatu चदि in the meaning of आह्लादे ॥ ahlade (joy or delight) - as given in Shabdakalpadruma. It is regarded as the feet of the Vedapurusha.

Chandas is a word derived from the dhatu चदि in the meaning of ahlade (आह्लादे | joy or delight) - as given in Shabdakalpadruma. It is regarded as the feet of the Vedapurusha.

Vedas are bound in छन्दस् || chandas (metre). Since vedas are highly dependent on the sound or the way they are uttered, chandas is very important for their accurate utterance.  It is the science for determination of metrical forms and qualities of mantras.

Vedas are bound in chandas (metre). Since vedas are highly dependent on the sound or the way they are uttered, chandas is very important for their accurate utterance.  It is the science for determination of metrical forms and qualities of mantras.

The ऋग्वेद || rigveda and सामवेद || samaveda mantras are totally constructed with chandas. यजुर्वेदः || Yajurveda has both prose and श्लोक || shloka forms of mantras, and the shlokas are all built with appropriate chandas.  

The Rigveda and Samaveda mantras are totally constructed with chandas. Yajurveda has both prose and shloka forms of mantras, and the shlokas are all built with appropriate chandas.  

वैदिकछन्दाः || Vaidikachandas is different from chandas and meters of poems in classical sanskrit. Vaidikachandas is अक्षरप्रधानम् || Akshara pradhana. So, the number of letters is significant to understand the chandas and not the मात्राः || matras (Morae). In classical sanskrit, the number of syllables as well as quality (Laghu and Guru) are taken into account <ref name=":123">Choudhury, Goutam (2007) Ph. D Thesis Titled:  [http://hdl.handle.net/10603/66639 The Vrttamanjari of Dhiresvaracharya : A critical study]. University of Gauhati</ref>. The general सूत्राणि || sutras as applicable to classical sanskrit are not applicable to वैदिकछन्दाः || Vaidikachandas.

Vaidika chandas is different from chandas and meters of poems in classical sanskrit. Vaidika chandas is Akshara pradhana (अक्षरप्रधानम्). So, the number of letters is significant to understand the chandas and not the matras (मात्राः | Morae). In classical sanskrit, the number of syllables as well as quality (Laghu and Guru) are taken into account <ref name=":123">Choudhury, Goutam (2007) Ph. D Thesis Titled:  [http://hdl.handle.net/10603/66639 The Vrttamanjari of Dhiresvaracharya : A critical study]. University of Gauhati</ref>. The general sutras as applicable to classical sanskrit are not applicable to Vaidika chandas.

Pingalacharya’s छन्दस्सूत्रम् ॥ Chandassutra is a work which gives information about vaidikachandas. The number of letters range from 1 to 104. Based on the number of letters, each chandas has a different name. There are seven principle chandas in Vedas<ref name=":123" />

Pingalacharya’s Chandassutra (छन्दस्सूत्रम्) is a work which gives information about vaidika chandas. The number of letters range from 1 to 104. Based on the number of letters, each chandas has a different name. There are seven principle chandas in Vedas<ref name=":123" />

{| class="wikitable"

{| class="wikitable"

!Chandas Name

!Chandas Name

|4 padas of 12 syllables

|4 padas of 12 syllables

|48

|48

|}अष्टिः || Ashti (64), प्रकृतिः || Prakrti (84), विकृतिः || Vikrti (92), अभिकृतिः || Abhikrti (100), उत्कृतिः || Utkrti (104) are a few other Vedic chandas according to other classifications. Other texts dealing with Chandas include Rkpratishakhya, Shankhayana Shrauta sutras and Nidana Sutra of Samaveda.<ref>Introduction to [http://vedicheritage.gov.in/vedangas/chanda/ Chandas]</ref> Devotional works are constructed in other meters mostly different from vedic meters. The first Rig veda Sukta - Agni sukta is in the Gayatri meter.<ref name=":033">Chandas as discoursed by Sri Sri Sri. Chandrasekharendra Saraswati Swamiji compiled in [http://www.kamakoti.org/hindudharma/part8/chap5.htm Hindu Dharma]</ref>

|}Ashti (अष्टिः | 64), Prakrti (प्रकृतिः | 84), Vikrti (विकृतिः | 92), Abhikrti (अभिकृतिः | 100), Utkrti (उत्कृतिः | 104) are a few other Vedic chandas according to other classifications. Other texts dealing with Chandas include Rkpratishakhya, Shankhayana Shrauta sutras and Nidana Sutra of Samaveda.<ref>Introduction to [http://vedicheritage.gov.in/vedangas/chanda/ Chandas]</ref> Devotional works are constructed in other meters mostly different from vedic meters. The first Rig veda Sukta - Agni sukta is in the Gayatri meter.<ref name=":033">Chandas as discoursed by Sri Sri Sri. Chandrasekharendra Saraswati Swamiji compiled in [http://www.kamakoti.org/hindudharma/part8/chap5.htm Hindu Dharma]</ref>

=== ज्योतिष् ॥ Jyotish ===

=== ज्योतिष् ॥ Jyotish ===

Lagadha is regarded as the author of ancient Jyotish. It is study of the Universe i.e., astrology or astronomy to determine the configuration and position of stars and planets etc., in order to fix favorable or propitious times for performing यज्ञाः || Yajnas or Hindu rituals.  

Lagadha is regarded as the author of ancient Jyotish. It is study of the Universe i.e., astrology or astronomy to determine the configuration and position of stars and planets etc., in order to fix favorable or propitious times for performing Yajnas or Hindu rituals.  

ज्योतिष्-शास्त्रम् || Jyotish shastra is like the eye to the वेदपुरुषः || veda purusha. Without the knowledge of this शस्त्रम् || shastra, कालः || kala (time) cannot be determined. For example - Auspiciousness of the Day, night, fortnight, month, season, and year cannot be determined. Auspicious time for the performance of yajnas and for travel, the time is determined by the knowledge of this shastra. वैदिकसंहिता || Vaidika samhitas explicitly deal with the kala (time) as in जीवेम शरदं शतम् || jīvema śaradaṃ śatam.

Jyotish shastra is like the eye to the veda purusha. Without the knowledge of this shastra, kala (कालः | time) cannot be determined. For example - Auspiciousness of the Day, night, fortnight, month, season, and year cannot be determined. Auspicious time for the performance of yajnas and for travel, the time is determined by the knowledge of this shastra. Vaidika samhitas explicitly deal with the kala (time) as in जीवेम शरदं शतम् || jīvema śaradaṃ śatam.

Ancient treatises on Jyotish available are सूर्यसिद्धन्तः ॥ Suryasiddhanta, बृहत्पराशरहोरः ॥ Brihat Parasharahora by पराशर-ऋषिः ॥ [[Parashara Rishi (पराशरऋषिः)|Parashara rishi]], बृहज्जातकम् ॥ Brihat Jataka by वराहमिहिरः ॥ [[Varahamihira (वराहमिहिरः)|Varahamihira]] among others.  

Ancient treatises on Jyotish available are Suryasiddhanta (सूर्यसिद्धन्तः), Brihat Parasharahora (बृहत्पराशरहोरः) by [[Parashara Rishi (पराशरऋषिः)|Parashara rishi]] (पराशर-ऋषिः), Brihat Jataka (बृहज्जातकम्) by[[Varahamihira (वराहमिहिरः)|Varahamihira]] (वराहमिहिरः) among others.  

== Notes ==

== Notes ==

व्याकरणम् ॥ Vyakarana and निरुक्तम् || Nirukta are unique to each Veda. Whereas शिक्षा || Siksha, छन्दस् || Chandas, कल्पः || Kalpa and ज्योतिष् || Jyotish are common for all Vedas.

Vyakarana and Nirukta are unique to each Veda. Whereas Shiksha, Chandas, Kalpa and Jyotish are common for all Vedas.

Commentaries by मेधातितिः || Medhatiti, गोविन्दराजः || Govindaraja, कल्लुकभट्टः || Kallukabhatta are available to read मनुस्मृति || Manu Smriti.

Commentaries by Medhatiti (मेधातितिः), Govindaraja (गोविन्दराजः), Kallukabhatta (कल्लुकभट्टः) are available to read Manu Smriti.

==References==

==References==

<references />

<references />

[[Category:Vedangas]]

[[Category:Vedangas]]

[[Category:Vedic Texts]]

[[Category:Vedic Texts]]