Shad Vedangas (षड्वेदाङ्गानि)

Vedangas (Samskrit : वेदाङ्गम्) literally meaning 'limbs of the Veda' are the six angas or explanatory limbs to the Vedas. They include Shiksha (authored by various rishis), Vyakarana of Panini, the Chandas of Pingalacharya, the Nirukta of Maharshi Yaska, the Jyotish of Lagadha and the Kalpas (Shrauta, Grhya, Dharma and Shulba) belonging to the authorship of various Rishis.

It is said that Bhagavan Vishnu incarnated as Maharshi Veda Vyasa in Dvapara yuga and organized the Vedas in their present form. Maharshi Vyasa's efforts brought about uniformity in the religious observances thereby performance of rites and rituals, religious ceremonies, yajnas (sacrifices) and vratas (vows) continued without any flaw. As Vedas have different aspects of understanding to them, various types of expositions on Vedas came into existence and each became a subject to be learnt for a comprehensive understanding of the Vedas to be achieved. Maharshi Yaska, who gave Nirukta to the world, also expounded vedic terminology on the basis of legends and ancient lore. Manu, the Law giver of ancient Bharatavarsha, laid down certain instructions as to how the teaching of Vedas should be conducted.

The Six Angas are as follows :

1. Shiksha is a knowledge of phonetics. Shiksha deals with pronunciation and accent. The text of the Vedas are arranged in various forms or पाठ-s || Pathas. The पदपाठः ॥ Padapatha gives each word its separate form. The क्रमपाठः ॥ Kramapatha connects the word in pairs.
2. Chandas is the knowledge of meters. This auxiliary discipline lays its focus on the metrical construction of vedic mantras and poetic meters, including those based on the number of syllables per mantra and those based on the duration of pronunciation of syllables in a mantra.
3. Vyakarana is the knowledge of construction of words or grammar. This auxiliary discipline has focused on the rules of grammar and सिद्धिप्रक्रिया ॥ siddhiprakriya (the process of deriving a word), so as to establish the exact form of words and sentences to properly express ideas.
4. Nirukta gives the व्युत्पत्ति-अर्थ ॥ vyutpatti-artha (etymology), explaining words, particularly those which are archaic and have a different ancient vedic usage with uncommon meaning. This auxiliary discipline has focused on developing a Nighantu which is a dictionary that has a collection of vedic usages. These words are analysed to establish the proper meaning of the words according to the context used in vedas.
5. Jyotish deals with astronomy and astrology. It deals with the movements of the heavenly bodies, planets, etc., and their influence in human affairs. This auxiliary Vedic discipline focused on time keeping.
6. Kalpas are the texts that deal with the methods of yajna and other rituals. This field focused on standardizing procedures for Vedic Shrauta rituals, Smarta rituals associated with samskaras - major life events such as birth, wedding and death in family, as well as discussing dharmas laid down for the personal conduct and proper duties of an individual in different stages of his life.

सविस्तरविवरणम् ॥ Detailed Discussion

वेदाङ्गानि || Vedangas help us construct, chant and understand Veda mantras. These are called अङ्ग || Angas (ancillaries) to Vedas.

शिक्षा कल्पो व्याकरणं निरुक्तं छन्दसां चयः । ज्योतिषामयनं चैव वेदाङ्गानि षडेव तु ॥

śikṣā kalpo vyākaraṇaṃ niruktaṃ chandasāṃ cayaḥ । jyotiṣāmayanaṃ caiva vedāṅgāni ṣaḍeva tu ॥

According to the above shloka, Vedangas are six in number namely शिक्षा ॥ Shiksa, कल्पः || Kalpa, व्याकरणम् || Vyakarana, निरुक्तम् || Nirukta, छन्दस् || Chandas, and ज्योतिष् || Jyotish.

शिक्षा ॥ Shiksha

शिक्षा ॥ Shiksha deals mainly with स्वरज्ञानम् ॥ svarajnana (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.

Shiksha deals with the origin of sound and teaches one about the production of accurate sound शुध्दोच्चारणम् ॥ shuddhoccharana 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 स्वरप्राधान्यत्वम् ॥ svarapradhanyatva.

The earliest reference to Shiksha attached to तैत्तिरीय-आरण्यकम् || Taittireeya Aranyaka, extends the applicability as follows :

अथ शिक्षां व्याख्यास्यामः । वर्णः स्वरः । मात्रा बलम् । साम सन्तान। इत्युक्तः शिक्षाध्यायः ॥ (Tait. Aran. 7.2)

atha śikṣāṃ vyākhyāsyāmaḥ । varṇaḥ svaraḥ । mātrā balam । sāma santāna। ityuktaḥ śikṣādhyāyaḥ ॥ (Tait. Aran. 7.2)

Meaning : Let us comment about Shiksha. Shiksha study involves Varna, Svara, Matra, Bala, Sama, Santana.

Where,

1. वर्णः ॥ Varna - वर्णः अकारादिः । varṇaḥ akārādiḥ । - Varnas are the letters including Vowels and Consonants.
2. स्वरः ॥ Svara - स्वरस्तु उदात्तादिः । svarastu udāttādiḥ । - Svaras (Accents) are of three kinds उदात्तः || udatta (acute accent), अनुदात्तः || anudatta (accentless), स्वरितः || svarita (normal accent).
3. मात्रा ॥ Matra - मात्रा ह्रस्वादिकाः । mātrā hrasvādikāḥ । - Prosodically or metrically, ह्रस्व ॥ hrsva (short), दीर्घ || deergha (long), प्लुत || pluta (prolated)
4. बलम् ॥ Bala - बलम् उच्चारणस्थानं ताल्वादिकम् । balam uccāraṇasthānaṃ tālvādikam । - Part of body from where sound is produced, such as तालु: ॥ talu, कण्ठः ॥ kantha, ओष्ठः ॥ ostha etc.
5. साम ॥ Sama - साम निषादादिः । sāma niṣādādiḥ । - 7 Musical notes enumerated as 1. निषादः || nishada; 2. रिषभः || ṛiṣhabha 3. गान्धारः || gandhara 4. सड्जः || Shadja 5. मध्यमः || madhyama 6. धैवतः || dhaivata 7. पञ्चमः || pancama
6. सन्तानः ॥ Santana - सन्तानो विकर्षणादि । santāno vikarṣaṇādi ।

Classical Sanskrit literature differs from Vedic literature, as it is not highly regulated by the उच्चारणम् ॥ uccharana (utterance) which is important for the utterance of vedic mantras. Hence, Shiksha is of vital importance as an ancillary for vedas, because अशुध्दोच्चारणम् ॥ ashuddhoccharana (wrong utterence) of mantras bring about a meaning change which can cause great harm to the यजमानः || yajamana (the performer of the yajna).

An example of such wrong utterance is typically explained by the legend of Vrttrasura's birth:

मन्त्रो हीनः स्वरतो वर्णतो वा मिथ्या प्रयुक्तो न तमर्थमाह । स वाग्वज्रो यजमानं हिनस्ति यथेन्द्रशत्रुः स्वरतोपराधात् ॥

mantro hīnaḥ svarato varṇato vā mithyā prayukto na tamarthamāha । sa vāgvajro yajamānaṃ hinasti yathendraśatruḥ svaratoparādhāt ॥

If a mantra is devoid of a वर्णः || varna (letter), or has wrong utterances or स्वरः || svaras, 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 वाक्वज्रः || vakvajra (word weapon) and is capable of destroying the यजमानः || yajamana (performer of the yajna). Example is the famous story of Indra's enemy, वृत्रासुरः ॥ Vrttrasura whose origin was due to स्वरापराधः ॥ svaraparadha (wrong svara utterance) of a mantra.

वृत्रासुर-जननम् || Vrttrasura Janana

तत्त्वष्टाहवनीयमुप प्रावर्तयत्स्वाहेन्द्रशत्रुर्वर्धस्वेति यदवर्तयत्तद्वृत्रस्य वृत्रत्वं यदब्रवीत्स्वाहेन्द्रशत्रुर्वर्धस्वेति तस्मादस्येन्द्रः शत्रुरभवत् | (Tait. Samh. 2.5.2)

tattvaṣṭāhavanīyamupa prāvartayatsvāhendraśatrurvardhasveti yadavartayattadvṛtrasya vṛtratvaṃ yadabravītsvāhendraśatrurvardhasveti tasmādasyendraḥ śatrurabhavat | (Tait. Samh. 2.5.2)

त्वष्टा॥ Tvasta angered by Indra's killing of his son विश्वरूपः || Vishwaroopa, initiates an अभिचारिक-यागः || abhicharika yaga (a yaga performed to cause harm to an intended person) to procure a son to kill Indra. The ऋत्विज् || rtvijas were to utter the mantra "इन्द्रशत्रुर्वर्धस्व" with अन्त-उदात्तः ॥ Anta-Udatta or Udatta svara in the end of the mantra (to mean, Prosper Oh ! Enemy of Indra). Instead, they used the आद्य-उदात्तः ॥ Adya Udatta svara 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 Rtvijas asked for the prosperity and glory of Indra who destroyed असुराः || Asuras. Thus, वृत्रासुरः || Vrttrasura, the son of Tvasta was born, an enemy of Indra, but eventually Indra was rewarded with glory in killing Vrttrasura.

Shiksha literature is very widely available based on the different शाखा || shakhas (divisions) of different vedas. They are पाणिनीयशिक्षा || Panineeya Shiksha, व्यासशिक्षा || Vyasashiksha, भारद्वाजशिक्षा || Bharadvaja shiksha, याज्ञवलक्यशिक्षा || Yajnavalkya Shiksha, पराशरशिक्षा || Parashara shiksha, वासिष्टीशिक्षा || Vasishtee shiksha, कात्यायनीशिक्षा || Katyayanee shiksha, माध्यन्दिनीशिक्षा || Madhyandinee shiksha, केशवीशिक्षा || Keshavee shiksha, अमोघानन्दिनीशिक्षा || Amoghanandinee shiksha, माण्डव्यशिक्षा || Mandavya shiksha, मल्लशर्मशिक्षा || Mallasharma shiksha, स्वराकुशशिक्षा || Svarakusha shiksha, षोडशशिक्षा || Shodasha shiksha, नारदीयशिक्षा || Naradeeya shiksha, माण्डुकीयशिक्षा || Mandukeeya shiksha, स्वरभक्तिलक्षणशिक्षा || Svarabhaktilakshana, अवसाननिर्णयशिक्षा || Avasananirnaya shiksha, वर्णरत्नप्रदीपिकाशिक्षा || Varnaratna pradeepika shiksha among many others.

कल्पः ॥ Kalpa

• एष वै प्रथमः कल्पः प्रदाने हव्यकव्ययोः । eṣa vai prathamaḥ kalpaḥ pradāne havyakavyayoḥ । Manusmriti (3.147) defines Kalpa as विधिः । Vidhi to follow in the offering of हव्यकव्याः ॥ havyakavyas (yajna vidhis).

• कल्प्यते विधीयते | kalpyate vidhīyate | (Shabdakalpadruma) defines kalpa as vidhis (for yajnas)

• वैदिकविधानज्ञापकेशास्त्रभेदे स चाश्वलायनापस्तम्बबौधायनकात्यायनादि-सूत्रात्मकः। vaidikavidhānajñāpakeśāstrabhede sa cāśvalāyanāpastambabaudhāyanakātyāyanādi-sūtrātmakaḥ | (Vachaspatyam) Kalpa is defined as the (set of) sutras defining the vaidika vidhanas (vedic rituals) as given by Ashvalayana, Apastamba, Baudhayana, Katyayana among others.

• The origin of कल्पः ॥ Kalpa was for the organization of all the extensive rituals described in Vedas (वैदिककर्मकाण्डः || Vaidika Karmakanda).

• As given by Vishnumitra, कल्पो वेदविहितानां कर्मणामानुपूर्व्येण कल्पनाशास्त्रम् | kalpo vedavihitānāṃ karmaṇāmānupūrvyeṇa kalpanāśāstram | ie. Kalpa shastra is a guideline for all the actions laid down in Veda (such as yajnas and yagas).

There are 4 types of Kalpa sutras

1. श्रौतसूत्राणि || Shrauta sutras - explain the दर्शपौर्णमासयज्ञः || Darshapournamasa Yajna and others as defined by श्रुतिः || Shruti
2. धर्मसूत्राणि || Dharma sutras - extensively give the धार्मिक || dharmika rules for general people and the rulers
3. गृह्यसूत्राणि || Grhya sutras - explain the यज्ञाः || yajnas to be followed by the ब्राह्मणाः || brahmanas, क्षत्रियाः || kshatriyas and वैश्याः || vaishyas
4. शुल्बसूत्राणि || Shulba sutras - शास्त्रम् || Shastra for measurements, include the रेखागणितम् || rekhaganita (geometrical principles) laid down for vedic constructions.

श्रौतसूत्राणि || Shrauta Sutras

The श्रौतसूत्राणि || Shrauta Sutras vividly describe the procedures for दर्शपौर्णमासयज्ञः || Darshapournamasa yajna and other yajnas such as अग्निहोत्रम् || Agnihotra, पशुयज्ञः || Pashu yajna, and सोमयज्ञः || Soma yajna among others as set forth in Shruti literature. Thus, it can be said that in Shrauta Sutras the explanations given in different वैदिकब्राह्मणानि || Vaidika Brahamanas regarding श्रौताग्नियज्ञाः || Shrautagni yajnas are dealt with in an orderly manner.

Of the available Shrauta sutras the important ones are - आश्वलायनः || Ashvalayana, शाङ्खायनः || Shankhayana , मानवः || Manava , बौधायनः || Baudhayana, आपस्तम्बः || Aapastamba, हिरण्यकेषी || Hiranyakeshi, जैमिनीयः || Jaimineeya, कात्यायनः || Katyayana, वैतानः || Vaitana, लाट्यायनः || Latyayana, द्राह्यायनः || Drahyayana Shrauta sutras.

धर्मसूत्राणि || Dharma Sutras

धर्मसूत्राणि || 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 आश्रमाः || ashramas (ब्रह्मचार्यः || brahmacharya, गृहस्थः || grhastha, वानप्रस्थः || vanaprastha and सन्यासः || sanyasa) 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 वासिष्ठः || Vasishta, गौतमः || Gautama, बौधायनः || Baudhayana, आपस्तम्बः || Apastamba, मानवः || Manava Dharma sutras.

गृह्यसूत्राणि || Grhya Sutras

गृह्यसूत्राणि || Grhya Sutras extensively discuss the यज्ञाः || yajnas to be performed by the ब्राह्मणः || brahmana, क्षत्रियः || kshatriya and वैश्यः || vaishya people. Most importantly, the षोडशसंस्काराः || Shodasa samskaras (from गर्भाधानम् || Garbhadhana to अन्त्येष्टिः || Antyeshti) that are performed for a person from birth till death are expounded vividly in these sutras. Thus, how a गृहस्थः || grhasta should lead his life and the procedure in which he has to conduct different dharmic activities are completely described here. The seven kinds of गृह्ययज्ञाः || Grhya yajnas to be performed are:

1. पितृयज्ञः || Pitru Yajna
2. पार्वणयज्ञः || Parvana Yajna
3. अष्टकयज्ञः || Ashtaka Yajna
4. श्रावणीयज्ञः || Shravani yajna
5. आष्वेयुजीयज्ञः || Ashveyujee yajna
6. आग्रहायणीयज्ञः || Agrahayanee Yajna
7. चैत्रॆययज्ञः || Chaitreya Yajna

Apart from these seven, there are पञ्चयज्ञाः || Panchayajnas (five Yajnas) namely

1. देवयज्ञः || Deva yajna
2. भूतयज्ञः || Bhuta yajna
3. पितृयज्ञः || Pitru yajna
4. ब्रह्मयज्ञः || Brahma yajna
5. मनुष्ययज्ञः || Manushya yajnas.

Available important Grhya sutras include आश्वलायनः || Ashvalayana , शाङ्खायनः || Shankhayana , मानवः || Manava , बौधायनः || Baudhayana, आपस्तम्बः || Apastamba Grhya sutras.

शुल्बसूत्राणि || Shulba Sutras

शुल्बसूत्राणि || Shulba Sutras explain the different systems of measurements. Aspects of measurements of various वेदिनिर्माणविधिः || vedinirmanavidhi (altars and the procedure to construct them). For Example, होमशाला || homa shala, यज्ञशाला || yajnashala are discussed. Thus, वैदिककर्मकाण्डः || Vaidika Karmakanda is the topic for Shulbasutras, wherein geometry or the रेखागणितम् || Rekhaganita is applied. Only those Shulbasutras associated with यजुर्वेदः || Yajurveda are available extensively indicating that Yajurveda is the main base for karmakanda. कात्यायनः || Katyayana, मानवः || Manava , बौधायनः || Baudhayana, आपस्तम्बः || Apastamba, मैत्रेयी || Maitreyi, वाराहः || Varaha, वाधूलः || Vadhula shulba sutras are the important ones in this category.

व्याकरणम् ॥ Vyakarana

व्याकरणम् ॥ Vyakarana is described as the वेद पुरुष || Veda purusha's face.

व्याक्रियन्ते शब्दाः अनेन इति व्याकरणम् । vyākriyante śabdāḥ anena iti vyākaraṇam ।

is the व्युत्पत्ति-अर्थः || vyutpatti artha or the subjective definition of word.

This shastra only deliberates on the शुद्धि-अशुद्धि || shuddhi-ashuddhi (accurate and inaccurate) usages of words in संस्कृतवाङ्मयम् || Sanskrita vangmaya (sanskrit literature). It is the grammar of संस्कृतश्लोकाः || sanskrit shlokas and it deals with the formation of words, different forms of the words and their combination, usage and semantic nuances. Although, ऋगवेद || Rigvedic references to grammar are available, it is only the तैत्तिरीयसंहिता || Taittireeya samhita that outlines the story of origin of grammar. In महर्षि यास्क || Maharshi Yaska's निरुक्तम् || Nirukta, different technical or conventional terms related to grammar are available in abundance.

It was महर्षिः पाणिनिः || Maharshi Panini who has given अष्टाध्यायी || Ashtadhyayi the most profound and brilliant treatise on grammar to the intellectual world, wherein he describes all the previous grammarians belonging to a time period before him. Also called शब्दानुशासनम् || Shabdanushasana, it was the Astadhyayi which brought about the regularization of grammatical rules of the vedic usages also.

Vyakarana is divided into प्राचीनव्याकरणम् || Pracheena vyakarana and नव्यव्याकरणम् || navya vyakarana. Later age grammarians recognize the eight व्याकरणशास्त्रप्रवर्तकाः || vyakarana shastra pravartakas as follows

इन्द्रश्चन्द्रः काशकृत्स्नापिशली शाकटायनः । पाणिन्यमरजैनेन्द्राः जयन्त्यष्टौ च शाब्दिकाः ॥

indraścandraḥ kāśakṛtsnāpiśalī śākaṭāyanaḥ । pāṇinyamarajainendrāḥ jayantyaṣṭau ca śābdikāḥ ॥

इन्द्रः || Indra, चन्द्रः || Chandra, काशः || Kasha, कृत्स्नापिशली || krtsnapishali, शाकटायनः || shakatayana, पाणिनिः || panini, अमरजैनेन्द्रः || amarajainendra, जयन्तिः || jayanti are the eight preachers of शब्दः || shabda (word) or grammar.

निरुक्तम् ॥ Nirukta

महर्षि यास्क || Maharshi Yaska's निरुक्तम् || Nirukta is another treasure that has been produced in भारतवर्षः || Bharatavarsha and given to the world. It is an excellent treatise that deals with etymology or the objective definition of words. Nirukta is written in prose form while all other shastras are built in the सूत्र || sutra format. सायणाचार्यः || Sayanacharya while giving the preface of ऋग्वेदभाष्यम् || Rigveda Bhashya speaks thus about Nirukta :

अर्थावबोधे निरपेक्षतया पदजातं यत्रोक्तं तन्निरुक्तम् ।

arthāvabodhe nirapekṣatayā padajātaṃ yatroktaṃ tanniruktam ।

When other वेदाङ्गानि || Vedangas extol the तत्त्वानि || tattvas (material aspects) of Vedas, Nirukta propounds the supernatural or the uncommon aspects or tattvas of the Vedas.

यास्काचार्यः || Yaskacharya has accepted 4 जाति-s || Jatis types called भेदचतुष्टयम् || Bhedachatushtaya (for words) :

1. नामजातिः || Nama Jati : सत्वप्रधानम् || Satva pradhana - Significance attributed to existence of a thing as in घटः ॥ Ghata (pot), धनम् ॥ Dhana (Money)
2. आख्यातजातिः || Akhyata Jati : भावप्रधानम् || Bhava pradhana - Significance attributed to क्रिया ॥ kriya (action) as in पठति ॥ pathati (Read), करोति ॥ karoti (Do).
3. उपसर्गजातिः || Upasarga Jati : नानाविधविशेष-अर्थप्रधानम् || Nanavidha vishesha artha pradhana - Significance attributed to a special meaning of one word as in आहारः || Ahara, सम्हारः || samhara, विहारः || vihara
4. निपातजातिः || Nipata Jaati : उपमार्थे पदपूरणार्थम् || Upamarthe pada puranartha - Significance of comparison and for appropriate chandas as in एव ॥ eva, न ॥ na, च ॥ cha.

Without the existence of Nirukta, understanding the Vedic terminology is extremely difficult. Yaskacharya in his preface to Nirukta says,

समाम्नायः समाम्नातः स व्याख्यातव्यः । इदमन्तरेण मन्त्रेष्वर्थप्रत्ययो न विद्यते इति ।

samāmnāyaḥ samāmnātaḥ sa vyākhyātavyaḥ । idamantareṇa mantreṣvarthapratyayo na vidyate iti ।

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.

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 व्याकरणम् and निरुक्तम् 

व्याकरणम् ।	निरुक्तम् ।
व्याकरणम् ॥ Vyakarana (Grammar) discusses the origin of the word.	निरुक्तम् || Nirukta (etymology) determines the meaning. Thus, it completes the study of vyakarana.
Vyakarana is लक्षणप्रधानम् || lakshana pradhana (defines the attributes of a word).	Nirukta is अर्थप्रधानम् || artha pradhana (independently explains the meaning).
Grammar talks about rules for splitting the word.	Etymology defines how to split a word. With out Nirukta, splitting of the word is not possible.

Difference between निघण्टुः and निरुक्तम् 

निघण्टुः ।	निरुक्तम् ।
निघण्टुः || Nighantu (Dictionary) is a compilation of usages of Vedic literature.	निरुक्तम् || Nirukta extensively discusses the different Vedic words and their applications. Derivation of meaning of vedic terms is achieved in Nirukta.
निघ्ण्टुः, A dictionary, consists of पञ्चाध्यायाः || Panchadhyayas (5 components)	Nirukta deals with द्वादशाध्यायाः || Dvadashadhyayas (12 components).

छन्दस् ॥ Chandas

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

Vedas are bound in छन्दस् || chandas (metre). Since vedas are highly dependent on the sound or the way they are uttered, chandas is very important for their accurate utterance. It is the science for determination of metrical forms and qualities of mantras.

The ऋग्वेद || rigveda and सामवेद || samaveda mantras are totally constructed with chandas. यजुर्वेदः || Yajurveda has both prose and श्लोक || shloka forms of mantras, and the shlokas are all built with appropriate chandas.

वैदिकछन्दाः || Vaidikachandas is different from chandas and meters of poems in classical sanskrit. Vaidikachandas is अक्षरप्रधानम् || Akshara pradhana. So, the number of letters is significant to understand the chandas and not the मात्राः || matras (Morae). In classical sanskrit, the number of syllables as well as quality (Laghu and Guru) are taken into account . The general सूत्राणि || sutras as applicable to classical sanskrit are not applicable to वैदिकछन्दाः || Vaidikachandas.

Pingalacharya’s छन्दस्सूत्रम् ॥ Chandassutra is a work which gives information about vaidikachandas. The number of letters range from 1 to 104. Based on the number of letters, each chandas has a different name. There are seven principle chandas in Vedas

Chandas Name	पादाः ॥ Padas and Syllables	Total number of Syllables
गायत्री || Gayatri	3 padas of 8 syllables	24
उष्णिक् || Ushnik	4 padas of 7 syllables	28
अनुष्टुप् || Anushtup	4 padas of 8 syllables	32
बृहती || Brhati	4 padas of 9 syllables	36
पङ्क्तिः || Pankti	4 padas of 10 syllables	40
त्रिष्टुप् || Trishtup	4 padas of 11 syllables	44
जगती || Jagati	4 padas of 12 syllables	48

अष्टिः || Ashti (64), प्रकृतिः || Prakrti (84), विकृतिः || Vikrti (92), अभिकृतिः || Abhikrti (100), उत्कृतिः || Utkrti (104) are a few other Vedic chandas according to other classifications. Other texts dealing with Chandas include Rkpratishakhya, Shankhayana Shrauta sutras and Nidana Sutra of Samaveda. Devotional works are constructed in other meters mostly different from vedic meters. The first Rig veda Sukta - Agni sukta is in the Gayatri meter.

ज्योतिष् ॥ Jyotish

Lagadha is regarded as the author of ancient Jyotish. It is study of the Universe i.e., astrology or astronomy to determine the configuration and position of stars and planets etc., in order to fix favorable or propitious times for performing यज्ञाः || Yajnas or Hindu rituals.

ज्योतिष्-शास्त्रम् || Jyotish shastra is like the eye to the वेदपुरुषः || veda purusha. Without the knowledge of this शस्त्रम् || shastra, कालः || kala (time) cannot be determined. For example - Auspiciousness of the Day, night, fortnight, month, season, and year cannot be determined. Auspicious time for the performance of yajnas and for travel, the time is determined by the knowledge of this shastra. वैदिकसंहिता || Vaidika samhitas explicitly deal with the kala (time) as in जीवेम शरदं शतम् || jīvema śaradaṃ śatam.

Ancient treatises on Jyotish available are सूर्यसिद्धन्तः ॥ Suryasiddhanta, बृहत्पराशरहोरः ॥ Brihat Parasharahora by पराशर-ऋषिः ॥ Parashara rishi, बृहज्जातकम् ॥ Brihat Jataka by वराहमिहिरः ॥ Varahamihira among others.

Notes

व्याकरणम् ॥ Vyakarana and निरुक्तम् || Nirukta are unique to each Veda. Whereas शिक्षा || Siksha, छन्दस् || Chandas, कल्पः || Kalpa and ज्योतिष् || Jyotish are common for all Vedas.

Commentaries by मेधातितिः || Medhatiti, गोविन्दराजः || Govindaraja, कल्लुकभट्टः || Kallukabhatta are available to read मनुस्मृति || Manu Smriti.