Changes

== छन्दसः उत्पत्तिः ॥ Origin of Chandas ==

== छन्दसः उत्पत्तिः ॥ Origin of Chandas ==

Tracing the exact origin of Chandas is difficult. Some interpret that Chandas originated from the Vedas. The Vedas themselves are composed in metres such as Gayatri and Trishtubh. Some of the later Classical metres, such as Indravajra, Upendravajra, Upajati, Shalini and Vamshastha etc. are also considered to be in the Vedas. <blockquote>पूषण्वतेते चकृमा करम्भं (ऋ.सं. ३.३.१८) इतीन्द्रवज्राया:। स्तुहि श्रुतं गर्तसदं युवानं (ऋ.सं. २.७.१८) इत्युपेन्द्रवज्राया:। अमी य ऋक्षा निहितास उच्चा नक्तं ददृशे कुह चिद्दिवेयु: (ऋ.सं.१.२.१४) इत्युपजाते:। इन्द्रासोमा दुष्कृते मा सुभं भूत् (ऋ.सं.५.७.६) इति शालिन्या:। रथं न दुर्गाद्वसव: सुदानव: (ऋ.सं.१.७.२४) इति वंशस्थस्य । Chandas Sutra, Intro., p.2</blockquote><blockquote>''pūṣaṇvatete cakr̥mā karambhaṁ (r̥.saṁ. 3.3.18) itīndravajrāyā:। stuhi śrutaṁ gartasadaṁ yuvānaṁ (r̥.saṁ. 2.7.18) ityupendravajrāyā:। amī ya r̥kṣā nihitāsa uccā naktaṁ dadr̥śe kuha ciddiveyu: (r̥.saṁ.1.2.14) ityupajāte:। indrāsomā duṣkr̥te mā subhaṁ bhūt (r̥.saṁ.5.7.6) iti śālinyā:। rathaṁ na durgādvasava: sudānava: (r̥.saṁ.1.7.24) iti vaṁśasthasya ।''</blockquote>Hence, we may say that Chandas hail from the earliest poetic compositions like the Vedic suktas and bear some similarity with them in later patterns also. It is, perhaps, therefore, that some prosodians like Kedara Bhatta in Vrtta Ratnakara group them according to the Vedic pattern, i.e. by counting the number of syllables and label them accordingly.  

Tracing the exact origin of Chandas is difficult. Some interpret that Chandas originated from the Vedas. The Vedas themselves are composed in metres such as Gayatri and Trishtubh. Some of the later Classical metres, such as Indravajra, Upendravajra, Upajati, Shalini and Vamshastha etc. are also considered to be in the Vedas. <blockquote>पूषण्वतेते चकृमा करम्भं (ऋ.सं. ३.३.१८) इतीन्द्रवज्राया:। स्तुहि श्रुतं गर्तसदं युवानं (ऋ.सं. २.७.१८) इत्युपेन्द्रवज्राया:। अमी य ऋक्षा निहितास उच्चा नक्तं ददृशे कुह चिद्दिवेयु: (ऋ.सं.१.२.१४) इत्युपजाते:। इन्द्रासोमा दुष्कृते मा सुभं भूत् (ऋ.सं.५.७.६) इति शालिन्या:। रथं न दुर्गाद्वसव: सुदानव: (ऋ.सं.१.७.२४) इति वंशस्थस्य । Chandas Sutra, Intro., p.2</blockquote><blockquote>''pūṣaṇvatete cakr̥mā karambhaṁ (r̥.saṁ. 3.3.18) itīndravajrāyā:। stuhi śrutaṁ gartasadaṁ yuvānaṁ (r̥.saṁ. 2.7.18) ityupendravajrāyā:। amī ya r̥kṣā nihitāsa uccā naktaṁ dadr̥śe kuha ciddiveyu: (r̥.saṁ.1.2.14) ityupajāte:। indrāsomā duṣkr̥te mā subhaṁ bhūt (r̥.saṁ.5.7.6) iti śālinyā:। rathaṁ na durgādvasava: sudānava: (r̥.saṁ.1.7.24) iti vaṁśasthasya ।''</blockquote>Hence, we may say that Chandas hail from the earliest poetic compositions like the Vedic suktas and bear some similarity with them in later patterns also. It is, perhaps, therefore, that some prosodians like Kedara Bhatta in Vrtta Ratnakara group them according to the Vedic pattern, i.e. by counting the number of syllables and label them accordingly.  

The first and comprehensive work on the Chandas Shastra is the Chandas Sutra by Pingala. Some interpret that Pingala is the founder of the Chandas Shastra. His treatise, the Chandas Sutra treats all the metres Vedic and Non-vedic like Classical metres, Gathas etc.   

The first and comprehensive work on the Chandas Shastra is the Chandas Sutra by Pingala. Some interpret that Pingala is the founder of the Chandas Shastra. His treatise, the Chandas Sutra treats all the metres Vedic and Non-vedic like Classical metres, Gathas etc.   

<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.

<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.

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

The Aitareya Brahmana (2.5) notes that Chandas protect from getting involved in the Papa karma.<blockquote>छादयन्ति हि वा एवं छन्दांसि पापात् कर्मण: । ''chādayanti hi vā evaṁ chandāṁsi pāpāt karmaṇa: ।''</blockquote>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.<blockquote>प्रजापतिरग्निमचिनुत,स क्षुरपविर्भूत्वाऽतिष्ठत्तं देवा बिभ्यतो नोपायन् ते छन्दोभिरात्मानं छादयित्वोपायन् तच्छन्दसां छन्दस्त्वम् ।<ref name=":0">Taittiriya Samhita, Kanda 5, [https://sa.wikisource.org/wiki/%E0%A4%A4%E0%A5%88%E0%A4%A4%E0%A5%8D%E0%A4%A4%E0%A4%BF%E0%A4%B0%E0%A5%80%E0%A4%AF%E0%A4%B8%E0%A4%82%E0%A4%B9%E0%A4%BF%E0%A4%A4%E0%A4%BE(%E0%A4%B5%E0%A4%BF%E0%A4%B8%E0%A5%8D%E0%A4%B5%E0%A4%B0%E0%A4%83)/%E0%A4%95%E0%A4%BE%E0%A4%A3%E0%A5%8D%E0%A4%A1%E0%A4%AE%E0%A5%8D_%E0%A5%AB/%E0%A4%AA%E0%A5%8D%E0%A4%B0%E0%A4%AA%E0%A4%BE%E0%A4%A0%E0%A4%95%E0%A4%83_%E0%A5%AC Prapathaka 6].</ref> </blockquote><blockquote>''prajāpatiragnimacinuta,sa kṣurapavirbhūtvā'tiṣṭhattaṁ devā bibhyato nopāyan te chandobhirātmānaṁ chādayitvopāyan tacchandasāṁ chandastvam ।''</blockquote>The shield of Chandas can also protect the performer of the yajna 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 ।''

* 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>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>

<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 । ''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 ।''  

<blockquote>छन्द: पद्येऽभिलाषे च तप: कृच्छ्रादिकर्म च । ३.३.८४१ ।<ref>Amarakosha, [https://sa.wikisource.org/wiki/%E0%A4%85%E0%A4%AE%E0%A4%B0%E0%A4%95%E0%A5%8B%E0%A4%B6%E0%A4%83/%E0%A4%A4%E0%A5%83%E0%A4%A4%E0%A5%80%E0%A4%AF%E0%A4%95%E0%A4%BE%E0%A4%A3%E0%A5%8D%E0%A4%A1%E0%A4%AE%E0%A5%8D Kanda 3].</ref> ''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: । ''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’.  

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  

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>''prajāpatiragnimacinuta sa kṣarapavirbhūtvā tiṣṭhattaṁ devā bibhyato nopāyan te chandobhirātmānaṁ chādayitvopāyan tacchandasāṁ chandastvam ।।''</blockquote>

<blockquote>प्रजापतिरग्निमचिनुत स क्षरपविर्भूत्वा तिष्ठत्तं देवा बिभ्यतो नोपायन् ते छन्दोभिरात्मानं छादयित्वोपायन् तच्छन्दसां छन्दस्त्वम् ।।<ref name=":0" /> </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>''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>

<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>''devā vai mr̥tyorbibhyatastrayīṁ vidyāṁ prāviśaṁste chandobhirātmānamācchādayan yadebhiracchādayaṁstacchandasāṁ chandastvam ।''</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 Aitareya 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>''chādayanti hi vā enaṁ chandāṁsi pāpātkarmaṇo yasyāṁ kasyāṁściddiśi kāmayate ।''</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><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>

<blockquote>गायत्रेण छन्दसा त्वा छादयामि । त्रैष्टुभेन छन्दसा त्वा छादयामि । जागतेन छन्दसा त्वा छादयामि ।...७.५.२.[६१]<ref>Shatapatha Brahmana, Kanda 7, Adhyaya 5, [https://sa.wikisource.org/wiki/%E0%A4%B6%E0%A4%A4%E0%A4%AA%E0%A4%A5%E0%A4%AC%E0%A5%8D%E0%A4%B0%E0%A4%BE%E0%A4%B9%E0%A5%8D%E0%A4%AE%E0%A4%A3%E0%A4%AE%E0%A5%8D/%E0%A4%95%E0%A4%BE%E0%A4%A3%E0%A5%8D%E0%A4%A1%E0%A4%AE%E0%A5%8D_%E0%A5%AD/%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83_%E0%A5%AB/%E0%A4%A6%E0%A5%8D%E0%A4%B5%E0%A4%BF%E0%A4%A4%E0%A5%80%E0%A4%AF%E0%A4%82_%E0%A4%AC%E0%A5%8D%E0%A4%B0%E0%A4%BE%E0%A4%B9%E0%A5%8D%E0%A4%AE%E0%A4%A3%E0%A4%AE%E0%A5%8D Brahmana 2].</ref> </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 ।...४.४.३.१<ref>Shatapatha Brahmana, Kanda 4, Adhyaya 4, [https://sa.wikisource.org/wiki/%E0%A4%B6%E0%A4%A4%E0%A4%AA%E0%A4%A5%E0%A4%AC%E0%A5%8D%E0%A4%B0%E0%A4%BE%E0%A4%B9%E0%A5%8D%E0%A4%AE%E0%A4%A3%E0%A4%AE%E0%A5%8D/%E0%A4%95%E0%A4%BE%E0%A4%A3%E0%A5%8D%E0%A4%A1%E0%A4%AE%E0%A5%8D_%E0%A5%AA/%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83_%E0%A5%AA/%E0%A4%AC%E0%A5%8D%E0%A4%B0%E0%A4%BE%E0%A4%B9%E0%A5%8D%E0%A4%AE%E0%A4%A3_%E0%A5%A9 Brahmana 3].</ref></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><blockquote>''paśavo vai devānāṁ chandāṁsi । tad yathedaṁ paśavo yuktā manuṣyebhyo vahanti । evaṁ chandāṁsi yuktāni devebhyo yajñaṁ vahanti ।''</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>''chandāṁsi gaccha svāheti । sapta vai chandāṁsi sapta grāmyā: paśava: saptāraṇyāstānevaitadubhayānprajanayati ।''</blockquote>

<blockquote>पशवो वै देवानां छन्दांसि । तद् यथेदं पशवो युक्ता मनुष्येभ्यो वहन्ति । एवं छन्दांसि युक्तानि देवेभ्यो यज्ञं  वहन्ति ।...१.८.२.[८]<ref>Shatapatha Brahmana, Kanda 1, Adhyaya 8, [https://sa.wikisource.org/wiki/%E0%A4%B6%E0%A4%A4%E0%A4%AA%E0%A4%A5%E0%A4%AC%E0%A5%8D%E0%A4%B0%E0%A4%BE%E0%A4%B9%E0%A5%8D%E0%A4%AE%E0%A4%A3%E0%A4%AE%E0%A5%8D/%E0%A4%95%E0%A4%BE%E0%A4%A3%E0%A5%8D%E0%A4%A1%E0%A4%AE%E0%A5%8D_%E0%A5%A7/%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83_%E0%A5%AE/%E0%A4%AC%E0%A5%8D%E0%A4%B0%E0%A4%BE%E0%A4%B9%E0%A5%8D%E0%A4%AE%E0%A4%A3_%E0%A5%A8 Brahmana 2].</ref> </blockquote><blockquote>''paśavo vai devānāṁ chandāṁsi । tad yathedaṁ paśavo yuktā manuṣyebhyo vahanti । evaṁ chandāṁsi yuktāni devebhyo yajñaṁ vahanti ।''</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>''chandāṁsi gaccha svāheti । sapta vai chandāṁsi sapta grāmyā: paśava: saptāraṇyāstānevaitadubhayānprajanayati ।''</blockquote>

* In the Shatapatha Brahmana, Chandas are also called rasas.  

* In the Shatapatha Brahmana, Chandas are also called rasas.  

<blockquote>रसो वै छन्दांसि । 7.3.7.37 ''raso vai chandāṁsi ।''</blockquote>

<blockquote>रसो वै छन्दांसि । 7.3.7.37 ''raso vai chandāṁsi ।''</blockquote>

* In the Bhagvad Gita, Chandas are called leaves of the eternal Ashvattha tree. This indicates that the Chandas are innumerable.  

* In the Bhagvad Gita, Chandas are called leaves of the eternal Ashvattha tree. This indicates that the Chandas are innumerable.  

<blockquote>ऊर्ध्वमूलमध:शाखमश्वत्थं प्राहुरव्ययम् । छन्दांसि यस्य पर्णानि यस्तं वेद स वेदवित् ।। Bhagavad Gita.15.1.</blockquote><blockquote>''ūrdhvamūlamadha:śākhamaśvatthaṁ prāhuravyayam । chandāṁsi yasya parṇāni yastaṁ veda sa vedavit ।।''</blockquote>From the above references, Chandas are remarkably significant in the Vedic Literature. Moreover, Katyayana states that the entire Sanskrit Literature is in the form of Chandas. <blockquote>छन्दोमूलमिदं सर्वं वाङ्मयम्  । Chandonushasana Appendix 5. ''chandomūlamidaṁ sarvaṁ vāṅmayam ।''</blockquote>The Natya Shastra states that not a single word can exist without Chandas, and no Chandas can exist without words. <blockquote>छन्दोहीनो न शब्दोऽस्ति न छन्द: शब्दवर्जितम् । Natya Shastra,14.47. ''chandohīno na śabdo'sti na chanda: śabdavarjitam ।''</blockquote>Even speech is speechless without Chandas, states Yaskacharya. <blockquote>नाच्छन्दसि वागुच्चरति इति । Nirukta 7.2. ''nācchandasi vāguccarati iti ।''</blockquote>Therefore, Chandas is indispensable in Sanskrit poetry.

<blockquote>ऊर्ध्वमूलमध:शाखमश्वत्थं प्राहुरव्ययम् । छन्दांसि यस्य पर्णानि यस्तं वेद स वेदवित् ||१५.१||<ref>Bhagavad Gita, [https://sa.wikisource.org/wiki/%E0%A4%AD%E0%A4%97%E0%A4%B5%E0%A4%A6%E0%A5%8D%E0%A4%97%E0%A5%80%E0%A4%A4%E0%A4%BE/%E0%A4%AA%E0%A5%81%E0%A4%B0%E0%A5%81%E0%A4%B7%E0%A5%8B%E0%A4%A4%E0%A5%8D%E0%A4%A4%E0%A4%AE%E0%A4%AF%E0%A5%8B%E0%A4%97%E0%A4%83 Adhyaya 15].</ref></blockquote><blockquote>''ūrdhvamūlamadha:śākhamaśvatthaṁ prāhuravyayam । chandāṁsi yasya parṇāni yastaṁ veda sa vedavit ।।''</blockquote>From the above references, Chandas are remarkably significant in the Vedic Literature. Moreover, Katyayana states that the entire Sanskrit Literature is in the form of Chandas. <blockquote>छन्दोमूलमिदं सर्वं वाङ्मयम्  । Chandonushasana Appendix 5. ''chandomūlamidaṁ sarvaṁ vāṅmayam ।''</blockquote>The Natya Shastra states that not a single word can exist without Chandas, and no Chandas can exist without words. <blockquote>छन्दोहीनो न शब्दोऽस्ति न छन्द: शब्दवर्जितम् ।..४७<ref>Natya Shastra, [https://sa.wikisource.org/wiki/%E0%A4%A8%E0%A4%BE%E0%A4%9F%E0%A5%8D%E0%A4%AF%E0%A4%B6%E0%A4%BE%E0%A4%B8%E0%A5%8D%E0%A4%A4%E0%A5%8D%E0%A4%B0%E0%A4%AE%E0%A5%8D/%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83_%E0%A5%A7%E0%A5%AA Adhyaya 14].</ref> ''chandohīno na śabdo'sti na chanda: śabdavarjitam ।''</blockquote>Even speech is speechless without Chandas, states Yaskacharya. <blockquote>नाच्छन्दसि वागुच्चरति इति । Nirukta 7.2. ''nācchandasi vāguccarati iti ।''</blockquote>Therefore, Chandas is indispensable in Sanskrit poetry.

== References ==

== References ==

[[Category:Vedangas]]

[[Category:Vedangas]]

<references />

<references />