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Without the existence of Nirukta, understanding the Vedic terminology is extremely difficult. Yaskacharya in his preface to Nirukta says,    <blockquote>समाम्नायः समाम्नातः स व्याख्यातव्यः । इदमन्तरेण मन्त्रेष्वर्थप्रत्ययो न विद्यते इति ।</blockquote><blockquote>samāmnāyaḥ samāmnātaḥ sa vyākhyātavyaḥ । idamantareṇa mantreṣvarthapratyayo na vidyate iti ।</blockquote><blockquote>Meaning : Collection of the texts handed down by tradition are to be commented upon. Without this reference (nirukta), the meaning of mantras cannot be obtained.</blockquote>Thus, it can be inferred that Nirukta determines the meanings of various वैदिकमन्त्राः || vaidika mantras and comments on them. Knowledge about the various divine beings is given by Nirukta. Hence, its use in various यज्ञकर्म-s || yajna karmas is indispensable. Thus, only Nirukta experts can understand the different characteristics or identifying marks of various devatas praised in vedas.     

Without the existence of Nirukta, understanding the Vedic terminology is extremely difficult. Yaskacharya in his preface to Nirukta says,    <blockquote>समाम्नायः समाम्नातः स व्याख्यातव्यः । इदमन्तरेण मन्त्रेष्वर्थप्रत्ययो न विद्यते इति ।</blockquote><blockquote>samāmnāyaḥ samāmnātaḥ sa vyākhyātavyaḥ । idamantareṇa mantreṣvarthapratyayo na vidyate iti ।</blockquote><blockquote>Meaning : Collection of the texts handed down by tradition are to be commented upon. Without this reference (nirukta), the meaning of mantras cannot be obtained.</blockquote>Thus, it can be inferred that Nirukta determines the meanings of various वैदिकमन्त्राः || vaidika mantras and comments on them. Knowledge about the various divine beings is given by Nirukta. Hence, its use in various यज्ञकर्म-s || yajna karmas is indispensable. Thus, only Nirukta experts can understand the different characteristics or identifying marks of various devatas praised in vedas.     

'''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 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).

==== '''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 ===

Chandas is a word derived from the dhatu चदि in the meaning of आह्लादे or joy or delight (as given in Shabdakalpadruma). It is regarded as the feet of the Vedapurusha.  

Chandas is a word derived from the dhatu चदि in the meaning of आह्लादे or joy or delight (as given in Shabdakalpadruma). It is regarded as the feet of the Vedapurusha.