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<blockquote>पुरुषस्य पापसम्बन्धं वारयितुमाच्छादकत्वात् छन्द इत्युच्यते । Rgveda Sayanabhashya, Preface, p.32.</blockquote><blockquote>''puruṣasya pāpasambandhaṁ vārayitumācchādakatvāt chanda ityucyate ।''</blockquote>

<blockquote>पुरुषस्य पापसम्बन्धं वारयितुमाच्छादकत्वात् छन्द इत्युच्यते । Rgveda Sayanabhashya, Preface, p.32.</blockquote><blockquote>''puruṣasya pāpasambandhaṁ vārayitumācchādakatvāt chanda ityucyate ।''</blockquote>

* Sayanacharya also quotes three Shrutivakyas to uphold the etymological meaning of the word Chandas.

* Sayanacharya also quotes three Shrutivakyas to uphold the etymological meaning of the word Chandas.

** The Aitareya Brahmana (2.5) notes that Chandas protect from getting involved in the Papa karma. छादयन्ति हि वा एवं छन्दांसि पापात् कर्मण: ।''chādayanti hi vā evaṁ chandāṁsi pāpāt karmaṇa: ।''

** The Aitareya Brahmana (2.5) notes that Chandas protect from getting involved in the Papa karma.  

** According to the Taittiriya Samhita (5.6.6),  प्रजापतिरग्निमचिनुत,स क्षुरपविर्भूत्वाऽतिष्ठत्तं देवा बिभ्यतो नोपायन् ते छन्दोभिरात्मानं छादयित्वोपायन् तच्छन्दसां छन्दस्त्वम् ।  The shield of Chandas can also protect the sacrificer from the heat of fire. चीयमानाग्निसन्तापस्याच्छादकत्वाच्छन्द: ।

<blockquote>छादयन्ति हि वा एवं छन्दांसि पापात् कर्मण: । ''chādayanti hi vā evaṁ chandāṁsi pāpāt karmaṇa: ।''</blockquote>

** The Chandogya Upanishad (14.2) quotes that देवा वै मृत्योर्बिभ्यतस्त्रयीं विद्यां प्राविशँस्ते छन्दोभिरात्मानमाच्छादयन् यदेभिरच्छादयँस्तच्छन्दसां छन्दस्त्वम् । When the deities were afraid of death, they entered and hid in the three Vedas. At that time, they were covered by the Chandas. Thus, the Chandas serve as a protective shield from untimely death. अपमृत्युं वारयितुमाच्छादयतीति छन्द: ।

** According to the Taittiriya Samhita (5.6.6),  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.

* Yaskacharya accepts the meaning of Chandas as ‘to cover’ by quoting छन्दांसि छादनात् ।

<blockquote>प्रजापतिरग्निमचिनुत,स क्षुरपविर्भूत्वाऽतिष्ठत्तं देवा बिभ्यतो नोपायन् ते छन्दोभिरात्मानं छादयित्वोपायन् तच्छन्दसां छन्दस्त्वम् ।  </blockquote><blockquote>''prajāpatiragnimacinuta,sa kṣurapavirbhūtvā'tiṣṭhattaṁ devā bibhyato nopāyan te chandobhirātmānaṁ chādayitvopāyan tacchandasāṁ chandastvam ।''</blockquote>The shield of Chandas can also protect the sacrificer from the heat of fire. Hence, it is said,<blockquote>चीयमानाग्निसन्तापस्याच्छादकत्वाच्छन्द: । ''cīyamānāgnisantāpasyācchādakatvācchanda: ।''</blockquote>

** The Chandogya Upanishad (14.2) quotes that when the deities were afraid of death, they entered and hid in the three Vedas. At that time, they were covered by the Chandas.

<blockquote>देवा वै मृत्योर्बिभ्यतस्त्रयीं विद्यां प्राविशँस्ते छन्दोभिरात्मानमाच्छादयन् यदेभिरच्छादयँस्तच्छन्दसां छन्दस्त्वम् । </blockquote><blockquote>''devā vai mr̥tyorbibhyatastrayīṁ vidyāṁ prāviśam̐ste chandobhirātmānamācchādayan yadebhiracchādayam̐stacchandasāṁ chandastvam ।''  </blockquote>Thus, the Chandas serve as a protective shield from untimely death. <blockquote>अपमृत्युं वारयितुमाच्छादयतीति छन्द: । ''apamr̥tyuṁ vārayitumācchādayatīti chanda: ।''</blockquote>

* Yaskacharya accepts the meaning of Chandas as ‘to cover’ by quoting छन्दांसि छादनात् । ''chandāṁsi chādanāt ।''

* Bhanuji Dikshita in the commentary on Amarakosha called Ramashrami explains that  

* Bhanuji Dikshita in the commentary on Amarakosha called Ramashrami explains that  

<blockquote>चन्दते । चदि आह्लादने दीप्तौ च (भ्वा.आ.से.) । चन्देरादेश्श्च छ: (उणादि 4.220) इत्यसुन् ।</blockquote>Meaning: The word ‘Chandas’ is derived from the root ‘Cadi Ālhādane Diptau ca’, which is used in the sense of ‘gladdening’ or ‘pleasing’ by adding the Unadi suffix ‘Asun’.  

<blockquote>चन्दते । चदि आह्लादने दीप्तौ च (भ्वा.आ.से.) । चन्देरादेश्श्च छ: (उणादि 4.220) इत्यसुन् ।</blockquote><blockquote>''candate । cadi āhlādane dīptau ca (bhvā.ā.se.) । canderādeśśca cha: (uṇādi 4.220) ityasun ।''</blockquote>Meaning: The word ‘Chandas’ is derived from the root ‘Cadi Ālhādane Diptau ca’, which is used in the sense of ‘gladdening’ or ‘pleasing’ by adding the Unadi suffix ‘Asun’.  

Svami Dayananda Sarasvati also quotes the same in his commentary on UnaK. as चन्देरादेश्श्च छ:।। 4.220 ।। चन्दति हृष्यति येन दीप्यते वा तत् छन्द: ।

Svami Dayananda Sarasvati also quotes the same in his commentary on UnaK. as <blockquote>चन्देरादेश्श्च छ:।। 4.220 ।। चन्दति हृष्यति येन दीप्यते वा तत् छन्द: । </blockquote><blockquote>''canderādeśśca cha:।। 4.220 ।। candati hr̥ṣyati yena dīpyate vā tat chanda: ।''</blockquote>

* Panini uses the word ‘Chandas’ as a synonym for the word Veda. In the etymology of the word ‘Ṛtviyaḥ’, the word ‘Chandasi’ in the Sutra ‘Chandasi Ghas 5.1.105’ refers to the Veda. The reason for using the word ‘Chandas’ in the context with the Veda can be obtained with the help of aforementioned root ‘Cadi Ālhādane Diptau ca’.  

*<blockquote>Panini uses the word ‘Chandas’ as a synonym for the word Veda. In the etymology of the word ‘Ṛtviyaḥ’, the word ‘Chandasi’ in the Sutra ‘Chandasi Ghas 5.1.105’ refers to the Veda. The reason for using the word ‘Chandas’ in the context with the Veda can be obtained with the help of aforementioned root ‘Cadi Ālhādane Diptau ca’.</blockquote>

Svami Dayananda Sarasvati in the Rgveda Bhashya Bhumika opines that,<blockquote>येन छन्दसा छन्दोभिर्वा सर्वा विद्या: संवृता: आवृता: सम्यक् स्वीकृता भवन्ति, तस्माच्छन्दांसि वेदा: । वेदाध्ययनेन सर्वविद्याप्राप्तेर्मनुष्य आह्लादी भवति, सर्वार्थज्ञाता चातश्छन्दो वेद: । </blockquote>Meaning: With a thorough knowledge of the Vedas, man masters all the branches of knowledge and becomes happy; hence, the term Chandas indicates the Vedas.

Svami Dayananda Sarasvati in the Rgveda Bhashya Bhumika opines that,<blockquote>येन छन्दसा छन्दोभिर्वा सर्वा विद्या: संवृता: आवृता: सम्यक् स्वीकृता भवन्ति, तस्माच्छन्दांसि वेदा: । वेदाध्ययनेन सर्वविद्याप्राप्तेर्मनुष्य आह्लादी भवति, सर्वार्थज्ञाता चातश्छन्दो वेद: । </blockquote><blockquote>''yena chandasā chandobhirvā sarvā vidyā: saṁvr̥tā: āvr̥tā: samyak svīkr̥tā bhavanti, tasmācchandāṁsi vedā: । vedādhyayanena sarvavidyāprāptermanuṣya āhlādī bhavati, sarvārthajñātā cātaśchando veda: ।''</blockquote>Meaning: With a thorough knowledge of the Vedas, man masters all the branches of knowledge and becomes happy; hence, the term Chandas indicates the Vedas.

* Different meanings of the word Chandas are provided by the Amarakosha (3.2.20).

* Different meanings of the word Chandas are provided by the Amarakosha (3.2.20).

<blockquote>विधुरं तु प्रविश्लेषेऽभिप्रायश्छन्द आशय: । </blockquote>Here, the word Chandas is mentioned as ‘opinion’ and ‘control’. In the commentary Ramashrami, the word Chandas is stated as a masculine word and is derived from ‘Chadi Saṁvaraṇe’ of Curādi Gaṇa by adding the suffix ‘Ghañ’ <blockquote>छन्दनम् । छदि संवरणे (चु.प.से.) । घञ् । (Astadhyayi 3.3.18 )</blockquote>

<blockquote>विधुरं तु प्रविश्लेषेऽभिप्रायश्छन्द आशय: । ''vidhuraṁ tu praviśleṣe'bhiprāyaśchanda āśaya: ।'' </blockquote>Here, the word Chandas is mentioned as ‘opinion’ and ‘control’. In the commentary Ramashrami, the word Chandas is stated as a masculine word and is derived from ‘Chadi Saṁvaraṇe’ of Curādi Gaṇa by adding the suffix ‘Ghañ’ <blockquote>छन्दनम् । छदि संवरणे (चु.प.से.) । घञ् । (Astadhyayi 3.3.18 )</blockquote><blockquote>''chandanam । chadi saṁvaraṇe (cu.pa.se.) । ghañ ।''</blockquote>

* Amarakosha (3.3.232) refers to Chandas as Padya and desire.  

* Amarakosha (3.3.232) refers to Chandas as Padya and desire.  

<blockquote>छन्द: पद्येऽभिलाषे च तप: कृच्छ्रादिकर्म च ।  </blockquote>Ramashrami quotes that here the Padya refers to the metres like Anustubh etc. पद्ये अनुष्टुबादौ ।  

<blockquote>छन्द: पद्येऽभिलाषे च तप: कृच्छ्रादिकर्म च । ''chanda: padye'bhilāṣe ca tapa: kr̥cchrādikarma ca ।'' </blockquote>Ramashrami quotes that here the Padya refers to the metres like Anustubh etc. पद्ये अनुष्टुबादौ । ''padye anuṣṭubādau ।''

The another lexicon named as Medini (171.22) refers to Chandas as Poetry, Veda, willfulness and desire. <blockquote>छन्द: पद्ये च वेदे च स्वैराचाराभिलाषयो: ।</blockquote>Vedic compositions also are observed to follow the willfulness of language rather than rigidly following metrical techniques. Hence, the Vedas might have been called ‘Chandas’.  

The another lexicon named as Medini (171.22) refers to Chandas as Poetry, Veda, willfulness and desire. <blockquote>छन्द: पद्ये च वेदे च स्वैराचाराभिलाषयो: । ''chanda: padye ca vede ca svairācārābhilāṣayo: ।''</blockquote>Vedic compositions also are observed to follow the willfulness of language rather than rigidly following metrical techniques. Hence, the Vedas might have been called ‘Chandas’.  

* In Sanskrit Sāhitya kā Itihāsa, the author Vachaspati Gairola mentions that  

* In Sanskrit Sāhitya kā Itihāsa, the author Vachaspati Gairola mentions that  

<blockquote>छन्दयति पृणाति रोचते इति छन्द: ।  </blockquote>Meaning: A beautiful speech with a particular rhythm is called Chandas.   

<blockquote>छन्दयति पृणाति रोचते इति छन्द: । ''chandayati pr̥ṇāti rocate iti chanda: ।''   </blockquote>Meaning: A beautiful speech with a particular rhythm is called Chandas.   

Moreover, he also quotes <blockquote>छन्दयति आच्छादयति छन्द्यते अनेन इति छन्द: । </blockquote>Meaning: The speech that delights the mind is also called Chandas.

Moreover, he also quotes <blockquote>छन्दयति आच्छादयति छन्द्यते अनेन इति छन्द: । ''chandayati ācchādayati chandyate anena iti chanda: ।'' </blockquote>Meaning: The speech that delights the mind is also called Chandas.

== छन्दसः महत्त्वम् ॥ Significance of Chandas in Vedic Literature ==

== छन्दसः महत्त्वम् ॥ Significance of Chandas in Vedic Literature ==

In Vedic Literature, many stories have been woven to indicate the significance of Chandas.  

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.

* 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>

<blockquote>प्रजापतिरग्निमचिनुत स क्षरपविर्भूत्वा तिष्ठत्तं देवा बिभ्यतो नोपायन् ते छन्दोभिरात्मानं छादयित्वोपायन् तच्छन्दसां छन्दस्त्वम् ।। </blockquote><blockquote>''prajāpatiragnimacinuta sa kṣarapavirbhūtvā tiṣṭhattaṁ devā bibhyato nopāyan te chandobhirātmānaṁ chādayitvopāyan tacchandasāṁ chandastvam ।।''</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.

* 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>

<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><blockquote>''so'bravīt prajāpatiśchaṁdāṁsi - ratho me bhavata । yuṣmābhirahametamadhvānamanusaṁcarāṇīti । tasya gāyatrī ca jagatī ca pakṣāvabhavatām । uṣṇik ca triṣṭup ca praṣṭyau anuṣṭubh ca paṅktiśca dhuryau br̥hatyovoddhirabhavatām । sa etaṁ chandorathamāsthāya etamadhvānamanusamacarat ।।''</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.

* 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>

<blockquote>देवा वै मृत्योर्बिभ्यतस्त्रयीं विद्यां प्राविशंस्ते छन्दोभिरात्मानमाच्छादयन् यदेभिरच्छादयंस्तच्छन्दसां छन्दस्त्वम् । </blockquote><blockquote>''devā vai mr̥tyorbibhyatastrayīṁ vidyāṁ prāviśaṁste chandobhirātmānamācchādayan yadebhiracchādayaṁstacchandasāṁ chandastvam ।''</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.

* 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>

<blockquote>छादयन्ति हि वा एनं छन्दांसि पापात्कर्मणो यस्यां कस्यांश्चिद्दिशि कामयते । </blockquote><blockquote>''chādayanti hi vā enaṁ chandāṁsi pāpātkarmaṇo yasyāṁ kasyāṁściddiśi kāmayate ।''</blockquote>

* According to the Shatapatha Brahmana (7.5.2.60), the performer of a yajna is protected only because of Chandas.   

* 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>

<blockquote>गायत्रेण छन्दसा त्वा छादयामि । त्रैष्टुभेन छन्दसा त्वा छादयामि । जागतेन छन्दसा त्वा छादयामि । </blockquote><blockquote>''gāyatreṇa chandasā tvā chādayāmi । traiṣṭubhena chandasā tvā chādayāmi । jāgatena chandasā tvā chādayāmi ।''</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><blockquote>''tad yatra chandāṁsi devān samatarpayannatha chandāṁsi devā: samatarpayan ।''</blockquote>

* Chandas are even called the animals of deities. They carry yajnas to the deities.   

* 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>

<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>