4,666
edits
Changes
Jump to navigation
Jump to search
Line 41:
Line 41: − + − − Significance of Chandases in Vedic Literature: − − In Vedic Literature, many stories and beliefs have been woven to indicate the significance of Chandas. − − 1. According to the Taittiriya Samhita (5.6.6.1), “प्रजापतिरग्निमचिनुत स क्षरपविर्भूत्वा तिष्ठत्तं देवा बिभ्यतो नोपायन् ते छन्दोभिरात्मानं छादयित्वोपायन् तच्छन्दसां छन्दस्त्वम् ।।” Once all the gods wanted to meet Prajāpati Brahmā. However, his body was surrounded by a raging fire. Hence, to reach Brahmā, all the gods covered their bodies with Chandases. − − 2. In the above Saṁhitā, a metaphor of a chariot is used for Chandases. “सोऽब्रवीत् प्रजापतिश्छंदांसि - रथो मे भवत । युष्माभिरहमेतमध्वानमनुसंचराणीति । तस्य गायत्री च जगती च पक्षावभवताम् । उष्णिक् च त्रिष्टुप् च प्रष्ट्यौ अनुष्टुभ् च पङ्क्तिश्च धुर्यौ बृहत्योवोद्धिरभवताम् । स एतं छन्दोरथमास्थाय एतमध्वानमनुसमचरत् ।। ” − − Once, Prajāpati Brahmā said to the Chandases to become his chariot and carry him. At that time, the Chandases Gāyatrī and Jagatī became wings. Uṣṇih and Triṣṭubh became reins. Anuṣṭubh and Paṅkti became horses and Bṛhatī became the carriage. All they formed the chariot and carried Prajāpati. − − 3. According to the description in the Chāndogya Upanisad (14.2), “देवा वै मृत्योर्बिभ्यतस्त्रयीं विद्यां प्राविशंस्ते छन्दोभिरात्मानमाच्छादयन् यदेभिरच्छादयंस्तच्छन्दसां छन्दस्त्वम् ।” The gods were once afraid of death; hence, they entered threefold education. At that time, they covered themselves with Chandases and hid there. − − 4. In the Aitereya Āranyaka (2.5), “छादयन्ति हि वा एनं छन्दांसि पापात्कर्मणो यस्यां कस्यांश्चिद्दिशि कामयते ।” It is said that if anybody who performs a sacrifice to any of the direction is protected by Chandases from any sinful act from that particular direction. − − 5. According to the Śatapatha Brāhmana (7.5.2.60), “गायत्रेण छन्दसा त्वा छादयामि । त्रैष्टुभेन छन्दसा त्वा छादयामि । जागतेन छन्दसा त्वा छादयामि ।” The performer of sacrifice is protected only because of Chandas. As per another reference, the story is as follows: Lord Brahmā created this world and became free of the fear of death. At that time, he was very hungry. All the gods offered him food in the form of Chandases, and he was content with that food. In this way Gods were satisfied by Chandases and Chandases by Gods. “ तद् यत्र छन्दांसि देवान् समतर्पयन्नथ छन्दांसि देवा: समतर्पयन् ।” (Śatapatha Brāhmana, 4.4.3.1.) − − 6. Chandases are even called the animals of gods. They carry sacrifices to the gods. “पशवो वै देवानां छन्दांसि । तद् यथेदं पशवो युक्ता मनुष्येभ्यो वहन्ति । एवं छन्दांसि युक्तानि देवेभ्यो यज्ञं वहन्ति ।” (Śatapatha Brāhmana 1.8.2.8). These are seven in number. They are in the form of seven domestic and seven wild animals. All were created by Prajāpati. “छन्दांसि गच्छ स्वाहेति । सप्त वै छन्दांसि सप्त ग्राम्या: पशव: सप्तारण्यास्तानेवैतदुभयान्प्रजनयति ।” (Śatapatha Brāhmana,1.1.6.16 .) − − 7. In the Śatapatha Brahmana “रसो वै छन्दांसि ।” 7.3.7.37, Chandases are also called sentiments. − − 8. According to the Kauṣītaki Brāhmana, “तेऽब्रुवन्नङ्गिरस आदित्यान् । क्व स्थ क्व व: सद्भ्यो हव्यं वक्ष्याम इति । छन्द:सु इत्यब्रुवन् । गायत्र्यां त्रिष्टुभि जगत्यामिति तस्माच्छन्दस्सु सद्भ्य आदित्येभ्य आङ्गिरसा प्रजा हव्यं वहन्ति ।" (7-9.11.8.172) The Āṅgirasas asked all the Ādityas, “Where are you? Where should we carry the offering to you from the Sadas?” The Ādityas replied, “In Chandases.” Accordingly, the Āṅgirasas offered the offerings for Ādityas in Gāyatrī, Triṣṭubh and Jagatī. + + + + + + + + + + + + + + + +
→छन्दसः महत्त्वम् ॥ Significance of Chandas in Vedic Literature: Formatting and editing
== छन्दसः महत्त्वम् ॥ Significance of Chandas in Vedic Literature ==
== छन्दसः महत्त्वम् ॥ Significance of Chandas in Vedic Literature ==
Chandas, as one of the six auxiliary disciplines or Vedāṅgas, has an important role in the study of Vedic literature. These six Vedāṅgas are Śikṣā (phonetics), Kalpa (ritual), Vyākaraṇa (grammar), Nirukta (etymology), Chandas (prosody) and Jyotis (astronomy). In the Veda-s, the Chandas represents the feet of the Veda-puruṣa. It is the foundation of the Veda-s. It plays a crucial role during the chanting of hymns. By the study of the Veda-s with the Vedāṅga-s, a disciple attains greatness in the Brahmaloka. Knowledge of Chandas facilitates the attainment of heaven, fame and long life. It is meritorious. It brings prosperity and is auspicious. The one who knows the use of Chandas-es becomes united with the Chandas-es and attains eternal prosperity after being free from body i.e. death. On the other hand, if anyone chants or imparts a Mantra with insufficient knowledge of the seer, metres, the deity and the application of the Mantra, he becomes sinful. Such a person is called a Mantrakaṇṭaka by Ṣaḍguruśiṣya in his commentary Vedārthadīpikā on the SarvaAnu., I.2.
Chandas, as one of the six auxiliary disciplines or Vedangas, has an important role in the study of Vedic literature. These six Vedangas are Shiksha (phonetics), Kalpa (ritual), Vyakaraṇa (grammar), Nirukta (etymology), Chandas (prosody) and Jyotish (astronomy). In the Vedas, the Chandas represents the feet of the Veda-purusha. It is the foundation of the Vedas. It plays a crucial role during the chanting of suktas. By the study of the Vedas with the Vedangas, a disciple attains greatness in the Brahmaloka. Knowledge of Chandas facilitates the attainment of svarga, fame and long life. It is meritorious. It brings prosperity and is auspicious. The one who knows the use of Chandas becomes united with the Chandas and attains eternal prosperity after being free from body i.e. death. On the other hand, if anyone chants or imparts a Mantra with insufficient knowledge of the Rshi, metre, the deity and the application of the Mantra, he becomes a papi. Such a person is called a Mantrakantaka by Shadgurushishya in his commentary Vedarthadipika on the SarvaAnu., I.2.
In Vedic Literature, many stories have been woven to indicate the significance of Chandas.
* According to the Taittiriya Samhita (5.6.6.1), once, all the deities wanted to meet Prajapati Brahma. However, his body was surrounded by a raging fire. Hence, to reach Brahma, all the deities covered their bodies with Chandas.
<blockquote>प्रजापतिरग्निमचिनुत स क्षरपविर्भूत्वा तिष्ठत्तं देवा बिभ्यतो नोपायन् ते छन्दोभिरात्मानं छादयित्वोपायन् तच्छन्दसां छन्दस्त्वम् ।। </blockquote>
* In the same Taittiriya Samhita, a metaphor of a chariot is used for Chandas. Once, Prajapati Brahma asked the Chandas to become his chariot and carry him. At that time, the Chandas Gayatri and Jagati became the wings. Ushnik and Trishtubh became the reins. Anushtubh and Pankti became the horses and Brhati became the carriage. All of them formed the chariot and carried Prajapati.
<blockquote>सोऽब्रवीत् प्रजापतिश्छंदांसि - रथो मे भवत । युष्माभिरहमेतमध्वानमनुसंचराणीति । तस्य गायत्री च जगती च पक्षावभवताम् । उष्णिक् च त्रिष्टुप् च प्रष्ट्यौ अनुष्टुभ् च पङ्क्तिश्च धुर्यौ बृहत्योवोद्धिरभवताम् । स एतं छन्दोरथमास्थाय एतमध्वानमनुसमचरत् ।।</blockquote>
* According to the description in the Chandogya Upanishad (14.2), the deities were once afraid of death; hence, they entered threefold education. At that time, they covered themselves with Chandas and hid there.
<blockquote>देवा वै मृत्योर्बिभ्यतस्त्रयीं विद्यां प्राविशंस्ते छन्दोभिरात्मानमाच्छादयन् यदेभिरच्छादयंस्तच्छन्दसां छन्दस्त्वम् । </blockquote>
* In the Aitereya Aranyaka (2.5), it is said that anybody who performs a yajna to any of the direction is protected by the Chandas from any papa karma from that particular direction.
<blockquote>छादयन्ति हि वा एनं छन्दांसि पापात्कर्मणो यस्यां कस्यांश्चिद्दिशि कामयते । </blockquote>
* According to the Shatapatha Brahmana (7.5.2.60), the performer of a yajna is protected only because of Chandas.
<blockquote>गायत्रेण छन्दसा त्वा छादयामि । त्रैष्टुभेन छन्दसा त्वा छादयामि । जागतेन छन्दसा त्वा छादयामि । </blockquote>As per another reference, the story is as follows: Lord Brahma created this world and became free of the fear of death. At that time, he was very hungry. All the deities offered him food in the form of Chandas and he was content with that food. In this way, deities were satisfied by Chandas and Chandas by the deities. <blockquote>तद् यत्र छन्दांसि देवान् समतर्पयन्नथ छन्दांसि देवा: समतर्पयन् । (Shatapatha Brahmana, 4.4.3.1.)</blockquote>
* Chandas are even called the animals of deities. They carry yajnas to the deities.
<blockquote>पशवो वै देवानां छन्दांसि । तद् यथेदं पशवो युक्ता मनुष्येभ्यो वहन्ति । एवं छन्दांसि युक्तानि देवेभ्यो यज्ञं वहन्ति । (Shatapatha Brahmana 1.8.2.8)</blockquote>These are seven in number. They are in the form of seven domestic and seven wild animals. All were created by Prajapati. <blockquote>छन्दांसि गच्छ स्वाहेति । सप्त वै छन्दांसि सप्त ग्राम्या: पशव: सप्तारण्यास्तानेवैतदुभयान्प्रजनयति । (Shatapatha Brahmana,1.1.6.16)</blockquote>
* 7. In the Shatapatha Brahmana, Chandas are also called rasas.
<blockquote>रसो वै छन्दांसि । 7.3.7.37</blockquote>
* According to the Kauṣītaki Brāhmana, “तेऽब्रुवन्नङ्गिरस आदित्यान् । क्व स्थ क्व व: सद्भ्यो हव्यं वक्ष्याम इति । छन्द:सु इत्यब्रुवन् । गायत्र्यां त्रिष्टुभि जगत्यामिति तस्माच्छन्दस्सु सद्भ्य आदित्येभ्य आङ्गिरसा प्रजा हव्यं वहन्ति ।" (7-9.11.8.172) The Āṅgirasas asked all the Ādityas, “Where are you? Where should we carry the offering to you from the Sadas?” The Ādityas replied, “In Chandases.” Accordingly, the Āṅgirasas offered the offerings for Ādityas in Gāyatrī, Triṣṭubh and Jagatī.
9. The Viṣṇu Dharmottara Purana. states that the seven metres Gāyatrī, Uṣṇih, Anuṣṭubh, Bṛhati, Paṅkti, Triṣṭubh and Jagatī are the seven horses of the Sun. (III Khanḍa, 97.12.)
9. The Viṣṇu Dharmottara Purana. states that the seven metres Gāyatrī, Uṣṇih, Anuṣṭubh, Bṛhati, Paṅkti, Triṣṭubh and Jagatī are the seven horses of the Sun. (III Khanḍa, 97.12.)