Changes

== Introduction ==

== Introduction ==

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

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.

 

''शिक्षा कल्पो व्याकरणं निरुक्तं छन्दसां चयः ।''  

 

''ज्योतिषामयनं चैव वेदंगानि षडेव तु ॥''

 

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 with mainly with स्वरज्ञानम् ॥ swargyanam (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 :             

# '''Balam''' ॥ बलम् उच्चारणस्थानं ताल्वादिकम्  -  Part of body from where sound is produced             

# '''Balam''' ॥ बलम् उच्चारणस्थानं ताल्वादिकम्  -  Part of body from where sound is produced             

# '''Saama''' ॥ साम निषादादिः - 7 Musical notes enumerated as 1. निषाद || nisada; 2. रिसभ || ṛiṣabha 3. गान्धार || gandhara 4. सद्ज || ṣaḍja 5. मध्यम || madhyama 6. धैवता || dhaivata 7. पञ्चम || pancama             

# '''Saama''' ॥ साम निषादादिः - 7 Musical notes enumerated as 1. निषाद || nisada; 2. रिसभ || ṛiṣabha 3. गान्धार || gandhara 4. सद्ज || ṣaḍja 5. मध्यम || madhyama 6. धैवता || dhaivata 7. पञ्चम || pancama             

# '''Santana''' ॥ सन्तानो विकर्षणादिः -             

# '''Santana''' ॥ सन्तानो विकर्षणादिः              

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 :             

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  जन्मं  || Vrittrasura Janamam''''' '':  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 ॥ Antya 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 पाणिनीय शिक्षा || Panineeya Siksha'','' व्यास शिक्षा || Vyasasiksha, भारद्वाज शिक्षा || Bharadwaaja siksha, याज्ञवलक्य शिक्षा || Yaagnvalkya Siksha, पराशर शिक्षा || Paarasharee siksha, वासिष्टी शिक्षा || Vaasishtee siksha, कात्यायनी शिक्षा || Kaatyayanee siksha, माध्यन्दिनी शिक्षा || Maadhyandinee siksha, केशवी शिक्षा || Keshavee siksha, अमोघानन्दिनी शिक्षा || Amoghaanandinee siksha, माण्डव्य शिक्षा || Maandavya siksha, मल्लशर्म शिक्षा || Mallasharma siksha, स्वराकुष शिक्षा || Svaraakusha siksha, षोडष शिक्षा || Shodasha slokee siksha, नारदीय शिक्षा || Naaradeeya siksha, मान्दुकी शिक्षा || Maandukee siksha, स्वरभक्तिलक्षण शिक्षा || Svarabhaktilaskhana siksha, अवसाननिमय शिक्षा || Avasaananirnaya siksha, वर्णरत्न प्रदीपिका शिक्षा || Varnaratna pradeepikaa siksha among many others.

 

मन्त्रो हीनः स्वरतो वर्णतो वा मिथ्या प्रयुक्तो न तमर्थमाह ।          

 

स वाग्वज्रो यजमानं हिनस्ति यथेन्द्रशत्रुः स्वरतोपराधात् ॥          

 

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 वकवज्र || 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 स्वरापराधात् ॥ swarapradha (wrong swara utterance) of a mantra.            <blockquote>'''''वृत्रासुर  जन्मं  || Vrittrasura Janamam''''' '':  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 ॥ Udaatta swara in the end of the mantra (to mean Prosper Oh ! Enemy of Indra)  instead they used the आद्य उदात्तः ॥ 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 पाणिनीय शिक्षा || Panineeya Siksha'','' व्यास शिक्षा || Vyasasiksha, भारद्वाज शिक्षा || Bharadwaaja siksha, याज्ञवलक्य शिक्षा || Yaagnvalkya Siksha, पराशर शिक्षा || Paarasharee siksha, वासिष्टी शिक्षा || Vaasishtee siksha, कात्यायनी शिक्षा || Kaatyayanee siksha, माध्यन्दिनी शिक्षा || Maadhyandinee siksha, केशवी शिक्षा || Keshavee siksha, अमोघानन्दिनी शिक्षा || Amoghaanandinee siksha, माण्डव्य शिक्षा || Maandavya siksha, मल्लशर्म शिक्षा || Mallasharma siksha, स्वराकुष शिक्षा || Svaraakusha siksha, षोडष शिक्षा || Shodasha slokee siksha, नारदीय शिक्षा || Naaradeeya siksha, मान्दुकी शिक्षा || Maandukee siksha, स्वरभक्तिलक्षण शिक्षा || Svarabhaktilaskhana siksha, अवसाननिमय शिक्षा || Avasaananirnaya siksha, वर्णरत्न प्रदीपिका शिक्षा || Varnaratna pradeepikaa siksha among many others.

== कल्पः ॥ Kalpa ==

== कल्पः ॥ Kalpa ==

# '''धर्म सूत्र || Dharma sutras''' - extensively gives the धार्मिक || dharmika rules for general people and the rulers

# '''धर्म सूत्र || Dharma sutras''' - extensively gives the धार्मिक || dharmika rules for general people and the rulers

# '''गृह्य सूत्र || Grhya sutras''' - explains the यज्ञ || yaagas to be followed by the ब्राह्मण || brahmana, क्षत्रिय || kshatriya and वैश्य || vaishyas

# '''गृह्य सूत्र || Grhya sutras''' - explains the यज्ञ || yaagas to be followed by the ब्राह्मण || brahmana, क्षत्रिय || kshatriya and वैश्य || vaishyas

# '''सुलब सूत्र || Sulba sutras''' - शास्त्र || Shastra for measurements, includes the रेखागनितं || rekhaganitam (geometrical principles) laid down for vedic constructions.

# '''सुल्ब सूत्र || Sulba sutras''' - शास्त्र || Shastra for measurements, includes the रेखागणितं || rekhaganitam (geometrical principles) laid down for vedic constructions.

 

'''श्रौत सूत्र ||''' '''Shrouta Sutras''' vividly describe the procedures for दर्शपोउर्नमास यज्ञ || Darshapournamaasa yagna and other यज्ञ || yagnas such as अग्निहोत्रं || Agnihotram, पशुययज्ञ || Pashuyagam, and सोमयज्ञ् || Somayagam among others as set forth in Shruti literature.  Thus, it can be said that in श्रौत सूत्र || Shrouta Sutras the explanations given in different वैदिक ब्राह्मण || Vaidika Braahamanas regarding श्रौताग्नि यज्ञ || Shroutagni yagaas are dealt with in an orderly manner.  

'''श्रौत सूत्र ||''' '''Shrouta Sutras''' vividly describe the procedures for दर्शपोउर्नमास यज्ञ || Darshapournamaasa yagna and other यज्ञ || yagnas such as अग्निहोत्रं || Agnihotram, पशुययज्ञ || Pashuyagam, and सोमयज्ञ् || Somayagam among others as set forth in Shruti literature.  Thus, it can be said that in श्रौत सूत्र || Shrouta Sutras the explanations given in different वैदिक ब्राह्मण || Vaidika Braahamanas regarding श्रौताग्नि यज्ञ || Shroutagni yagaas are dealt with in an orderly manner. Of the available Shrouta sutras the important ones are - अश्वलयन || Ashvalayana, शाखायन || Shaakhayana , मानव || Maanava , बौधायन || Boudhayana, आपस्तम्भ || Aapasthamba, हिरन्यकेषि || Hiranyakeshi, जैमिनीय || Jaimineeya, कात्यायन || Kaatyayana, वैतान || Vaitaana, लात्यायन || Laatyayana, द्राह्यान || Draahyaana श्रौत सूत्र || Shrouta sutras.

Of the available Shrouta sutras the important ones are - अश्वलयन || Ashvalayana, शाखायन || Shaakhayana , मानव || Maanava , बौधायन || Boudhayana, आपस्तम्भ || Aapasthamba, हिरन्यकेषि || Hiranyakeshi, जैमिनीय || Jaimineeya, कात्यायन || Kaatyayana, वैतान || Vaitaana, लात्यायन || Laatyayana, द्राह्यान || Draahyaana श्रौत सूत्र || Shrouta sutras.

'''धर्म सूत्र ||''' '''Dharma Sutras''' expound the rules of Dharma and the actions (activities) to be performed by a person in general as well as the king or the ruler. A complete set of rules to be followed by the different people of different occupations and for those in the four आश्रम || ashramaas (ब्रह्मचार्य || brahmacharya, ग्र्हस्त्य || grhastya, वानप्रस्थ || vaanaprastha and सन्न्यास || sanyasi) are described in these sutras. Thus it can be said that the topics related to the spiritual world, this material world, society and social activities, and all righteous activities are described in a holistic manner. Available important Dharma sutras include वासिष्ट || Vasishta, गौतम || Goutama, बौधायन || Boudhayana, आपस्तम्भ || Aapasthamba, मानव || Maanava धर्म सूत्र || Dharma sutras.

'''धर्म सूत्र ||''' '''Dharma Sutras''' expound the rules of Dharma and the actions (activities) to be performed by a person in general as well as the king or the ruler. A complete set of rules to be followed by the different people of different occupations and for those in the four आश्रम || ashramaas (ब्रह्मचार्य || brahmacharya, ग्र्हस्त्य || grhastya, वानप्रस्थ || vaanaprastha and सन्न्यास || sanyasi) are described in these sutras. Thus it can be said that the topics related to the spiritual world, this material world, society and social activities, and all righteous activities are described in a holistic manner. Available important Dharma sutras include वासिष्ट || Vasishta, गौतम || Goutama, बौधायन || Boudhayana, आपस्तम्भ || Aapasthamba, मानव || Maanava धर्म सूत्र || Dharma sutras.

# आग्रहायणी यज्ञ || aagrahaayanee Yagnam

# आग्रहायणी यज्ञ || aagrahaayanee Yagnam

# चैत्रॆय यज्ञ || Chaitreeya Yagnam

# चैत्रॆय यज्ञ || Chaitreeya Yagnam

Apart from these seven, there are पञ्चयज्ञ || Panchayagnas (five Yagnas) namely देव || Deva, भूत  || Bhuta, पितृ  || Pitru, ब्रह्म  || Brahma and मनुष्य  यज्ञ  || Manushya yagnas.<blockquote>Available important Grhya sutras include अश्वलयन || Ashvalayana , शाखयन || Shaakhayana , मानव || Maanava , बौधायन || Boudhayana, आपस्तम्भ || Aapasthamba गृह्य सूत्र || Grhya sutras.</blockquote>'''सुलब सूत्र ||''' '''Sulba Sutras''' explain the different systems of measurements. Aspects of measurements of various वेदेनिर्मान विधि || vedenirmanavidhi (altars and the procedure to construct them) Example, होम शाला || homa shala, यज्ञ शाला || yagashala are discussed. Thus, वैदिक कर्मकाण्ड || Vaidika Karmakaanda is the topic for सुलब सूत्र || Sulbasutras, wherein geometry or the रेखागनितं || Rekhaganitam is applied. Only those Sulbasutras associated with यजुरवेद || Yajurveda are available extensively indicating that यजुरवेद || Yajurveda is the main base for कर्मकाण्ड || karmakaanda. कात्यायन || Kaatyayana,  मानव || Maanava , बौधायन || Boudhayana, आपस्तम्भ || Aapasthamba, मैत्रेयी || Maitreyi, वारह || Vaaraha, वाधुला सुलब सूत्र || Vaadhula sulba sutras are the important ones in this category.

Apart from these seven, there are पञ्चयज्ञ || Panchayagnas (five Yagnas) namely

 

देव || Deva,  

 

भूत  || Bhuta,  

 

पितृ  || Pitru,  

 

ब्रह्म  || Brahma  

 

मनुष्य  यज्ञ  || Manushya yagnas.

 

Available important Grhya sutras include अश्वलयन || Ashvalayana , शाखयन || Shaakhayana , मानव || Maanava , बौधायन || Boudhayana, आपस्तम्भ || Aapasthamba गृह्य सूत्र || Grhya sutras.

 

'''सुल्ब सूत्र ||''' '''Sulba Sutras''' explain the different systems of measurements. Aspects of measurements of various वेदेनिर्मान विधि || vedenirmanavidhi (altars and the procedure to construct them) Example, होम शाला || homa shala, यज्ञ शाला || yagashala are discussed. Thus, वैदिक कर्मकाण्ड || Vaidika Karmakaanda is the topic for सुल्ब सूत्र || Sulbasutras, wherein geometry or the रेखागनितं || Rekhaganitam is applied. Only those Sulbasutras associated with यजुरवेद || Yajurveda are available extensively indicating that यजुरवेद || Yajurveda is the main base for कर्मकाण्ड || karmakaanda. कात्यायन || Kaatyayana,  मानव || Maanava , बौधायन || Boudhayana, आपस्तम्भ || Aapasthamba, मैत्रेयी || Maitreyi, वारह || Vaaraha, वाधुला सुलब सूत्र || Vaadhula sulba sutras are the important ones in this category.

== व्याकरणम् ॥ Vyakarana ==

== व्याकरणम् ॥ Vyakarana ==

# '''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     

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

 

"समाम्नायः समाम्नातः स व्याख्यातव्यः"  

 

"इदमन्तरेण मन्त्रेष्वर्थप्रत्ययो न विद्यते इति"  -  ''"Through this means that without this the meaning of mantras cannot be obtained".''  

 

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.