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== परिचय || Introduction ==

वेदाङ्ग || Vedaangas help us construct, chant and understand Veda mantras and श्लोक || slokas. These are called अङ्ग || Angas (appendices) of Vedas.<blockquote>"

 

शिक्षा कल्पो व्याकरणं निरुक्तं छन्दसां चयः ।"</blockquote><blockquote>"

ज्योतिषामयनं चैव वेदंगानि षडेव तु ॥"</blockquote>According to the above sloka Vedaangas are six in number namely शिक्षा ॥ Siksa, कल्प || Kalpa,व्याकरन || Vyakarana, निरुक्तम् || Niruktam, चण्ड || Chandas, and ज्योतिषं || Jyotisham.

 

== परिचय || Introduction ==

वेदाङ्ग || Vedaangas help us construct, chant and understand Veda mantras and श्लोक || slokas. These are called अङ्ग || Angas (appendices) of Vedas.<blockquote>"शिक्षा कल्पो व्याकरणं निरुक्तं छन्दसां चयः । ज्योतिषामयनं चैव वेदंगानि षडेव तु ॥"</blockquote>According to the above sloka Vedaangas are six in number namely शिक्षा ॥ Siksa, कल्प || Kalpa,व्याकरन || Vyakarana, निरुक्तम् || Niruktam, चण्ड || Chandas, and ज्योतिषं || Jyotisham.

==  शिक्षा ॥ Siksha ==  

==  शिक्षा ॥ Siksha ==  

शिक्षा ॥ Siksha deals mainly with स्वरज्ञानम् ॥ swaragnanam (phonetics) and it is the science disciplining the efforts of ear, nose and vocal cords to utter the accurate sound as defined by Vedic mantras. Siksha deals with the origin of sound and teaches one about the production of शुध्दोच्चारणम् ॥ shuddhoccharanam (accurate sound) with ease. In Vedic literature accurate pronunciation of sound (vowels and consonants) is of great importance else the meaning is completely altered, hence Vedas have '''स्वरप्राधान्यम् ॥ swarapraadhanyam'''.               

शिक्षा ॥ Siksha deals mainly with स्वरज्ञानम् ॥ swaragnanam (phonetics) and it is the science disciplining the efforts of ear, nose and vocal cords to utter the accurate sound as defined by Vedic mantras. Siksha deals with the origin of sound and teaches one about the production of शुध्दोच्चारणम् ॥ shuddhoccharanam (accurate sound) with ease. In Vedic literature accurate pronunciation of sound (vowels and consonants) is of great importance else the meaning is completely altered, hence Vedas have '''स्वरप्राधान्यम् ॥ swarapraadhanyam'''.               

The Siksha attached to तैत्रिय उपनिषद् || Taittriyopanishad extends the applicability as follows :             

The Siksha attached to तैत्रिय उपनिषद् || Taittriyopanishad extends the applicability as follows :             

''"अथ शिक्षां व्याख्यास्यामः, वर्णः, स्वरः, मात्रा, बलम्, साम, सन्तान, इत्युक्तः शिक्षाध्याः"'' - ''"Let us comment about Siksha. Siksha study involves Varna, Swara, Maatra, Balam, Saama, Santana".'' Where             

''"अथ शिक्षां व्याख्यास्यामः, वर्णः, स्वरः, मात्रा, बलम्, साम, सन्तान, इत्युक्तः शिक्षाध्याः"'' - ''"Let us comment about Siksha. Siksha study involves Varna, Swara, Maatra, Balam, Saama, Santana".'' Where             

Classical Sanskrit literature differs from Vedic literature, as it is not highly regulated by the उच्चारणम् ॥ uccharanam (utterance). Hence शिक्षा ॥ '''Siksha''' is of vital importance as an ancillary for vedas, because अशुध्दोच्चारणम् ॥ ashuddhoccharanam (wrongly uttered) mantras bring about a meaning change which can cause great harm to the यजमणि || yajamani (the performer of the yagna).               

Classical Sanskrit literature differs from Vedic literature, as it is not highly regulated by the उच्चारणम् ॥ uccharanam (utterance). Hence शिक्षा ॥ '''Siksha''' is of vital importance as an ancillary for vedas, because अशुध्दोच्चारणम् ॥ ashuddhoccharanam (wrongly uttered) mantras bring about a meaning change which can cause great harm to the यजमणि || yajamani (the performer of the yagna).               

An example of such wrong utterance :            <blockquote>"

An example of such wrong utterance :            <blockquote>"मन्त्रो हीनः स्वरतो वर्णतो वा मिथ्या प्रयुक्तो न तमर्थमाह ।"</blockquote><blockquote>"स वाग्वज्रो यजमानं हिनस्ति यथेन्द्रशत्रुः स्वरतोपराधात् ॥"</blockquote>If a mantra is devoid of a वर्ण || varna or letter, or has wrongly utterances or स्वर || swaras, 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 वाक्वज्र || vakvajra (word weapon) and is capable of destroying the यजमणि || yajamani (performer of the yagna). Example is the famous story of Indra's enemy, Vrittrasura whose origin was due to स्वरापराध ॥ swarapradha (wrong swara utterance) of a mantra.            <blockquote>"'''वृत्रासुर  जननम्  || Vrittrasura Jananam''' :  त्वष्टा॥ Tvastha angered by Indra's killing of his son विश्वरूप  || Vishwaroopa, initiates an आभिचारिकं यागं  || aabhaicharikam yagam (a yagam performed to cause harm to an intended person) to procure a son to kill Indra. The ऋत्विज  || ritvijas were to utter the mantra "इन्द्रशत्रुर्वर्धस्व" with अन्त उदात्तः ॥ Anta Udaatta or Udaatta swara in the end of the mantra (to mean Prosper Oh ! Enemy of Indra)  instead they used the आद्य उदात्तः ॥ Aadya Udaatta swara 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 ऋत्विज  || ritvijas asked for the prosperity and glory of Indra who destroyed असुर  || Asuras. Thus वृत्रासुर  '''||''' Vrittrasura the son of त्वष्टा ॥ Tvastha was born, an enemy of Indra, but eventually Indra was rewarded with glory in killing वृत्रासुर  '''||''' Vrittrasura."</blockquote>Siksha literature is very widely available based on the different शाखा || shaka (divisions) of different vedas. They are पाणिनीयशिक्षा || Panineeya Siksha  व्यासशिक्षा || Vyasasiksha, भारद्वाजशिक्षा || Bharadwaaja siksha, याज्ञवलक्यशिक्षा || Yaagnvalkya Siksha, पराशरशिक्षा || Paarasharee siksha, वासिष्टीशिक्षा || Vaasishtee siksha, कात्यायनीशिक्षा || Kaatyayanee siksha, माध्यन्दिनीशिक्षा || Maadhyandinee siksha, केशवीशिक्षा || Keshavee siksha, अमोघानन्दिनीशिक्षा || Amoghaanandinee siksha, माण्डव्यशिक्षा || Maandavya siksha, मल्लशर्मशिक्षा || Mallasharma siksha, स्वराकुशशिक्षा || Svaraakusha siksha, षोडशशिक्षा || Shodasha slokee siksha, नारदीयशिक्षा || Naaradeeya siksha, माण्डुकीयशिक्षा || Mandukeeya siksha, स्वरभक्तिलक्षणशिक्षा || Svarabhaktilaskhana siksha, अवसाननिर्णयशिक्षा || Avasaananirnaya siksha, वर्णरत्न प्रदीपिका शिक्षा || Varnaratna pradeepikaa siksha among many others.

''मन्त्रो हीनः स्वरतो वर्णतो वा मिथ्या प्रयुक्तो न तमर्थमाह ।''"</blockquote><blockquote>"

''स वाग्वज्रो यजमानं हिनस्ति यथेन्द्रशत्रुः स्वरतोपराधात् ॥''"</blockquote>If a mantra is devoid of a वर्ण || varna or letter, or has wrongly utterances or स्वर || swaras, 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 वाक्वज्र || vakvajra (word weapon) and is capable of destroying the यजमणि || yajamani (performer of the yagna). Example is the famous story of Indra's Enemy, Vrittrasura whose origin was due to स्वरापराध ॥ swarapradha (wrong swara utterance) of a mantra.            <blockquote>"

'''''वृत्रासुर  जननम्  || Vrittrasura Jananam''''' '':  त्वष्टा॥ Tvastha angered by Indra's killing of his son विश्वरूप  || Vishwaroopa, initiates an आभिचारिकं यागं  || aabhaicharikam yagam (a yagam performed to cause harm to an intended person) to procure a son to kill Indra. The ऋत्विज  || ritvijas were to utter the mantra "इन्द्रशत्रुर्वर्धस्व" with अन्त उदात्तः ॥ Anta Udaatta or Udaatta swara in the end of the mantra (to mean Prosper Oh ! Enemy of Indra)  instead they used the आद्य उदात्तः ॥ Aadya Udaatta swara 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 ऋत्विज  || ritvijas asked for the prosperity and glory of Indra who destroyed असुर  || Asuras. Thus ''वृत्रासुर  '''||''''' Vrittrasura the son of त्वष्टा ॥ Tvastha was born, an enemy of Indra, but eventually Indra was rewarded with glory in killing ''वृत्रासुर  '''||''''' Vrittrasura.''"</blockquote>Siksha literature is very widely available based on the different शाखा || shaka (divisions) of different vedas. They are पाणिनीयशिक्षा || Panineeya Siksha  व्यासशिक्षा || Vyasasiksha, भारद्वाजशिक्षा || Bharadwaaja siksha, याज्ञवलक्यशिक्षा || Yaagnvalkya Siksha, पराशरशिक्षा || Paarasharee siksha, वासिष्टीशिक्षा || Vaasishtee siksha, कात्यायनीशिक्षा || Kaatyayanee siksha, माध्यन्दिनीशिक्षा || Maadhyandinee siksha, केशवीशिक्षा || Keshavee siksha, अमोघानन्दिनीशिक्षा || Amoghaanandinee siksha, माण्डव्यशिक्षा || Maandavya siksha, मल्लशर्मशिक्षा || Mallasharma siksha, स्वराकुशशिक्षा || Svaraakusha siksha, षोडशशिक्षा || Shodasha slokee siksha, नारदीयशिक्षा || Naaradeeya siksha, माण्डुकीयशिक्षा || Mandukeeya siksha, स्वरभक्तिलक्षणशिक्षा || Svarabhaktilaskhana siksha, अवसाननिर्णयशिक्षा || Avasaananirnaya siksha, वर्णरत्न प्रदीपिका शिक्षा || Varnaratna pradeepikaa siksha among many others.

== कल्पः ॥ Kalpa ==

== कल्पः ॥ Kalpa ==

== निरुक्तम् ॥ Nirukta ==

== निरुक्तम् ॥ Nirukta ==

महर्षि यस्क || Maharshi Yaska's निरुक्तम् || Nirukta is another treasure that has been produced in भारतवर्ष || Bharatavarsha and given to the world. it is an excellent treatise that deals with etymology or the objective definition of words. निरुक्तम् || Nirukta is written in prose form while all other shastras are built in the सूत्र || sutra format. सायनाचार्य || Saayanaacharya while giving the preface of ऋग्वेद भाष्यं || Rigveda Bhasyam speaks thus about निरुक्तम् || Niruktam :   

महर्षि यस्क || Maharshi Yaska's निरुक्तम् || Nirukta is another treasure that has been produced in भारतवर्ष || Bharatavarsha and given to the world. it is an excellent treatise that deals with etymology or the objective definition of words. निरुक्तम् || Nirukta is written in prose form while all other shastras are built in the सूत्र || sutra format. सायनाचार्य || Saayanaacharya while giving the preface of ऋग्वेद भाष्यं || Rigveda Bhasyam speaks thus about निरुक्तम् || Niruktam :   

"अथावबोधे निरपेक्षतया पदजातं यत्रोक्तं तन्निरुक्तम्" (meaning???).    

"अथावबोधे निरपेक्षतया पदजातं यत्रोक्तं तन्निरुक्तम्" ||    

When other वेदाङ्ग || Vedangas extol the material aspects or तत्व || tattvas of Vedas, निरुक्तम् || nirukta propounds the supernatural or the uncommon aspects or तत्व || tattvas of the Vedas.   

When other वेदाङ्ग || Vedangas extol the material aspects or तत्व || tattvas of Vedas, निरुक्तम् || nirukta propounds the supernatural or the uncommon aspects or तत्व || tattvas of the Vedas.   

यस्काचार्य || Yaskaacharya has accepted 4 जाति || Jaatis (race) types of भेदचतुस्तयं || Bhedachatustayam (words) :     

यस्काचार्य || Yaskaacharya has accepted 4 जाति || Jaatis (race) types of भेदचतुस्तयं || Bhedachatustayam (words) :     

# '''नाम जाति || Naama Jaati :'''  सत्व प्रधानं || Satva pradhaanam or Significance attributed to existence of a thing as in Ghata pot, Money Dhanam   

# '''नाम जाति || Naama Jaati :'''  सत्व प्रधानं || Satva pradhaanam or Significance attributed to existence of a thing as in Ghata pot, Money Dhanam   

# '''आख्यत जाति || Aakhyata Jaati :''' भाव प्रधानं || Bhaava pradhaanam or Significance attributed to action or kriya as in Read patathi, Do karoti   

# '''आख्यत जाति || Aakhyata Jaati :''' भाव प्रधानं || Bhaava pradhaanam or Significance attributed to action or kriya as in Read patathi, Do karoti   

# '''उपसर्ग जाति || Upasarga Jaati :'''  नानाविधा विशेष अर्थ प्रधानं || Naanavidha visesha artha pradhaanam, Significance attributed to a special meaning of one word as in आहार || Aahara, सम्हार || samhaara, विहार || vihaara   

# '''उपसर्ग जाति || Upasarga Jaati :'''  नानाविधा विशेष अर्थ प्रधानं || Naanavidha visesha artha pradhaanam, Significance attributed to a special meaning of one word as in आहार || Aahara, सम्हार || samhaara, विहार || vihaara   

# '''निपात जाति || Nipaata Jaati :''' उपमार्थे पद पुराणार्थं || Upamaarthe pada puranaartham, Significance of comparision and for appropriate chandas as in eva, na, cha       

# '''निपात जाति || Nipaata Jaati :''' उपमार्थे पद पुराणार्थं || Upamaarthe pada puranaartham, Significance of comparision and for appropriate chandas as in eva, na, cha       

Without the existence of निरुक्त || Niruktam understanding the Vedic terminology is extremely difficult. Yaskaacharya in his preface to Niruktam says    <blockquote>"

Without the existence of निरुक्त || Niruktam understanding the Vedic terminology is extremely difficult. Yaskaacharya in his preface to Niruktam says    <blockquote>"

"इदमन्तरेण मन्त्रेष्वर्थप्रत्ययो न विद्यते इति"  -  "Through this means that without this the meaning of mantras cannot be obtained"."</blockquote>Thus it can be inferred that निरुक्तम् || Niruktam determines the meanings of various वॆदिक मंत्र || vedic mantras and comments on them. Knowledge about the various divine beings is given by Nirukta, hence it's use in various यज्ञ कर्म || yagna karmas is indispensable. Thus only निरुक्तम् || Nirukta experts can understand the different characteristics or identifying marks of various vedic Gods.     

"इदमन्तरेण मन्त्रेष्वर्थप्रत्ययो न विद्यते इति"  -  "Through this means that without this the meaning of mantras cannot be obtained"."</blockquote>Thus it can be inferred that निरुक्तम् || Niruktam determines the meanings of various वॆदिक मंत्र || vedic mantras and comments on them. Knowledge about the various divine beings is given by Nirukta, hence it's use in various यज्ञ कर्म || yagna karmas is indispensable. Thus only निरुक्तम् || Nirukta experts can understand the different characteristics or identifying marks of various vedic Gods.     

'''Difference between Vyakarana and Nirukta''' : While व्याकरणम् ॥ Vyakarana discusses the origin of the word, निरुक्तम् || Niruktam determines the meaning, thus it completes the study of vyakarana. While vyakaranam is लक्षण प्रधानं || lakshana pradhanam or defines the attributes of a word, Nirukta is अर्थ प्रधानं || artha pradhanam (independently explains the meaning). With out निरुक्तम् || Niruktam splitting of the word is not possible, while grammar talks about rules for splitting the word, Nirukta defines how to split a word.     

'''Difference between Vyakarana and Nirukta''' : While व्याकरणम् ॥ Vyakarana discusses the origin of the word, निरुक्तम् || Niruktam determines the meaning, thus it completes the study of vyakarana. While vyakaranam is लक्षण प्रधानं || lakshana pradhanam or defines the attributes of a word, Nirukta is अर्थ प्रधानं || artha pradhanam (independently explains the meaning). With out निरुक्तम् || Niruktam splitting of the word is not possible, while grammar talks about rules for splitting the word, Nirukta defines how to split a word.     

'''Difference between Nighantu and Nirukta''' :  A Dictionary or निघन्तु || Nighantu is a compilation of usages of Vedic literature whereas निरुक्तम् || Nirukta extensively discusses the different Vedic words and their applications. Derivation of meaning of vedic terms is achieved in Nirukta. A dictionary consists of पञ्चद्याय || Panchadhyayas (5 components or 5 topics ???) whereas Nirukta deals with द्वदशाद्याय || Dvadashaadhyayas (12 components???).

'''Difference between Nighantu and Nirukta''' :  A Dictionary or निघन्टुः || Nighantu is a compilation of usages of Vedic literature whereas निरुक्तम् || Nirukta extensively discusses the different Vedic words and their applications. Derivation of meaning of vedic terms is achieved in Nirukta. A dictionary consists of पञ्चद्याय || Panchadhyayas (5 components) whereas Nirukta deals with द्वदशाद्याय || Dvadashaadhyayas (12 components).

== छन्दः ॥ Chandas ==

== छन्दः ॥ Chandas ==

व्याकरणम् ॥ Vyakarana and निरुक्तम् || Nirukta are unique to each Veda. Whereas शिक्षा || Siksha, छन्दः || Chandas, कल्प || Kalpa and ज्योतिष || Jyotisa are common  for all Vedas.

व्याकरणम् ॥ Vyakarana and निरुक्तम् || Nirukta are unique to each Veda. Whereas शिक्षा || Siksha, छन्दः || Chandas, कल्प || Kalpa and ज्योतिष || Jyotisa are common  for all Vedas.

Commentaries by मेधतिति || Medhatiti, गोविन्दराज || Govindaraja, कल्लुकभट्ट || Kallukabhatta are available to read मनुस्मृति || Manu Smriti.

Commentaries by मेधातिति || Medhatiti, गोविन्दराज || Govindaraja, कल्लुकभट्ट || Kallukabhatta are available to read मनुस्मृति || Manu Smriti.

 

== References  ==

== References  ==