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Introduction

The Vedas are a collection of knowledge, and are considered to be humanity’s most ancient literature. Unlike any other literature, the Vedas are apauruṣeya (non-human), that is not authored by human beings. Uninterrupted tradition tells us that the Vedas emanated from Brahmā at the beginning of creation. Since creation repeats, the Vedas are considered as “anādi” (beginningless) and “ananta” (endless); as such the Vedas are indestructible.

The Vedas can be divided into two major parts — the first deals with Karma (ritual), and the second with Jñāna (cognition). A careful survey of the Vedas shows that apart from cognition and ritual, the Vedas offer guidelines concerning the protection of the elements, purification of the mind, harmony in the society, and personality development. The roots of Dharma can be traced to the Vedas.

Until the sage Vedavyāsa divided them, the Vedas were a single wisdom repository. The four collections, Ṛgveda, Yajurveda, Sāmaveda, and Atharvaveda emerged from this division. Originally Ṛgveda had had 21 branches; Yajurveda, 100 branches; Sāmaveda, 1000 branches; and Atharvaveda, nine branches. Presently only 12 branches of the Vedas are available. The Ṛgveda contains Ṛks (hymns) that praise the deity. The Yajurveda consists of Yajus (sentences) that explain the performance of rituals. The Sāmaveda is nothing but the Ṛgveda associated with music (Sāmagāna). The Atharvaveda consists of a blend of prose and poetry. Apart from spiritual matters, the Atharvaveda deals with prosaic subjects such as health, and polity.

Dichotomy of the Vedas

Broadly, the Vedas can be put under two headings – Mantrabhāga and Brāhmaṇabhāga. The term “mantra” means, “the one that protects if recited with meditation”. Mantras are used in Yajñas (sacrifices and rituals) and other Karmas (rites). Saṃhitā is a synonym of Mantrabhāga. Brāhmaṇas explain the Mantras. The Āraṇyakas and the Upaniṣads are also included in Brāhmaṇas.

Dichotomy of Purpose

Following the two kinds of purpose that is being served, the Vedas can be divided into two parts – the former proposing Karmas (rites such as Yajña) that help in attaining Svarga (heaven), and the latter proposing Jñāna (cognition) that is required to attain Mokṣa (union of individual soul with universal soul). According to Muṇḍakopaniṣat of the Atharvaveda (1-1-4 & 5) the earlier parts of the Vedas and Vedāṅgas is called Aparā vidyā, whereas the Upaniṣats are Parā vidyā.

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Introduction

Vyākaraṇam or grammar is one of the six Vedāṅgas, and is considered the mouth of Vedapuruṣa (the Vedas personified). It is also called Śabdānuśāsanam. Unlike the grammar of any other language, Vyākaraṇam of Sanskrit language is associated with philosophy. Literally, the term Vyākaraṇam means an instrument that separates Śabdas (perfect) from Apaśabdas (imperfect Śabdas). Dharma can be achieved by employing perfect Śabdas and the imperfect Śabdas cause Adharma. Just like any other Vedāṅga, Vyākaraṇam also helps one attain Mokṣa (liberation from the cycle of birth and death). The term Śabda is untranslatable as it denotes the following: varṇa (phoneme), prakṛti (nominal and verbal root), pratyaya (suffix), padam (word), vākyam (sentence), avāntaravākyam (sub-sentence), mahāvākyam (discourse), and dhvani (sound). Vyākaraṇam is not grammar (parts of speech) — but more than that. It is a rough translation. Vyākaraṇam is considered to be the most important among the Vedāṅgas as it is the base of all disciplines. For that matter, grammar is the backbone of any language and literature.

Origin of Vyākaraṇam

The origin of Vyākaraṇam is there in the Vedas — in Gopathabrāhmaṇa (p. 12) as we come across the terminology that is employed in Vyākaraṇam:

ओंकारं पृच्छामः – को धातुः? किं प्रातिपदिकम् ? किं नामाख्यातम् ? किं लिङ्गम् ? किं वचनम् ? का विभक्तिः ? कः प्रत्ययः ? कः स्वरः ? . . .

oṃkāraṃ pṛcchāmaḥ — ko dhātuḥ? kiṃ prātipadikam? kiṃ nāmākhyātam? kiṃ liṅgam? kiṃ vacanam? kā vibhaktiḥ? kaḥ pratyayaḥ? kaḥ svaraḥ?

pṛcchāmaḥ = let us ask, oṃkāram = Omkāra, kaḥ = which one is, dhātuḥ = verbal root? kim = what is, prātipadikam = nominal root? kim nāma = what is meant by, ākhyātam = a verb? kim = what is, liṅgam = gender? kim = what is,  vacanam = number? kā = which one is, vibhaktiḥ = case? kaḥ = what is meant by, pratyayaḥ = suffix? kaḥ = what is meant by, svaraḥ = accent?

Let us take up the word ‘om’ – what is the verbal root? the nominal root? What is meant by verb, gender, number, case, suffix, and accent?

Dichotomy of Śabdas — Secular and Vedic

The Śabdas in Sanskrit language can be put under two headings: Laukika (secular) and Vaidika (Vedic). So far as meaning is concerned there is no difference between Laukika and Vaidika Śabdas. Rather, the form of some Śabdas is different in the Vedas:

Moreover, svara (accent) is mandatory in Veda, and any change in svara would cause change in meaning. On the other hand, although svara is common to both kinds of Śabdas, people do not employ the same in Loka (secular). Another significant point is that there is free word order in Loka, whereas in Vedic literature the order of words is prescribed.

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There are a number of reasons for the ancient insistence on proper pronunciation. In the past, the absence of the printing press or sound recording the correct way of sacred chanting had to be assured. Secondly, the entire philosophy of the spiritual efficacy and effectiveness of the chanting of the Mantras and Suktas (Vedic invocations) depends upon the correctness of pronunciation; the slightest change in the articulatory process can distort the meaning ofthe unique and precise language of Sanskrit.

Professor Korada’s article gives a fascinating account of the rules of Shiksa. The reference to the way in which a tigress carries hercubs with her sharp teeth, and is concerned with either dropping them by holding themtoo loosely, or biting through their skin by holding them too tightly is a picturesque analogy that explains the necessity of mastering the delicate art of articulating sounds. The article also refers to the characteristics of good and bad speakers/readers, and emphasizes the involvement of the speaker’s entire personality in producing speech, rather than the merely mechanical movements of the vocal organs.

The article deals with verbs, consonants, and other related grammatical considerations. Professor Korada explains pitch, and how it is intricately connected to the evolution of music. The musical aspect of pronunciation is further developed in the section of the article concerning the processes and procedures of Vritti. Relating the myth of when Tvasta, using an invocation, tried to avenge the death of his son, the article gives an example of the unfortunate results of bad pronunciation.

A glossary of the Sanskrit terms used is also provided…

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Introduction

The Vedāṅga, which deals with etymological interpretation is called Niruktam; it is considered the ears of the Vedapuruṣa. While Vyākaraṇam deals with the Śabda (form), Niruktam deals with the Artha (meaning). The purpose of the study of this Vedāṅga is Mokṣa. The origin of the thesaurus and dictionary, or  Nighaṇṭu, can be traced to Niruktam. The Niruktam was authored by the sage Yāska. The Vedāṅga discusses the four-fold division of the Śabda, the constant change of a thing through six stages etc. Niśśeṣeṇa ucyate arthaḥ anena (the meaning is completely explained by this) — is the derivative meaning of the term Niruktam.

Origin

Just like any Vedāṅga, Niruktam can be traced to the Vedas —

तदाहुतीनाम् आहुतित्वम् ॥ ऐतरेयब्राह्मणम् १-१-२॥

tadāhutīnām āhutitvam ॥ aitareyabrāhmaṇam 1-1-2  ॥ tat = that, āhutitvam = oblationness, āhutīnām = of oblations.

This is the oblationness of oblations

यदप्रथयत्, तत् पृथिव्याः पृथिवीत्वम् ॥ तैत्तिरीयब्राह्मणम् १-१-३-६, ७ ॥

yadaprathayat, tat pṛthivyāḥ pṛthivītvam ॥ taittirīyabrāhmaṇam 1-1-3-6, 7 ॥ yat = due to which reason, aprathayat = extended, tat = that is, pṛthivītvam = earthness, pṛthivyāḥ = of the earth.

Due to which reason, it extended; the same is earthness of earth.

Structure of Niruktam

Yāska’s treatise Niruktam is divided into three Kāṇḍas (parts). Each Kāṇḍa is divided into Adhyāyas (chapters). The treatise is also called Samāmnāya (a group of Vedic Śabdas).

1.  Naighaṇṭukam Kāṇḍam — Nighaṇṭu means thesaurus (a book of synonyms), and refers to the first three chapters. The Naighaṇṭukam Kāṇḍam is the first thesaurus. It was created by Yāska as part of the Niruktam for the the Vedic Śabdas. The authors of Nāmaliṅgānuśāsana — Amarakośa, Vaijayantī, and Halāyudha — followed suit in compiling their thesauruses for Laukika Śabdas (secular words). So, the designation, i.e. Naighaṇṭukam conforms to meaning.
2. Naigamam Kāṇḍam — Nigama means Veda. Yāska deals with the Vedic Śabdas in the four chapters (caturadhyāyātmaka) of the second part, called Naigamakāṇḍam.
3. Daivatam Kāṇḍam — The third part of Niruktam exclusively deals with Devatas (Gods), the hymns (ṛcaḥ) associated with them, and matters related to the different Devatas. There are five chapters in this part.

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Introduction

Jyotiṣam, Jyautiṣam, and Jyotiśśāstram (astrology) are synonymous. This Vedāṅga is considered the eyes of Vedapuruṣa. The term jyotiḥ, here, refers to a Graha (planet) or Nakṣatra (star). The system that deals with the movement of planets and stars and related matters is called Jyotiṣam. The auspicious/suitable time for the performance of Vedic rites is fixed by applying different calculations (Gaṇitaśāstram); this is the only Vedāṅga that deals with a lot of mathematics. This is also the only Vedāṅga, which is required even by common people in day-to-day life for selecting the  auspicious times.

Jyotiṣam, unlike the other Vedāṅgas, is known around the world, especially for determining auspicious times and making predictions.

Origin of Jyotiṣam

The origin of Jyotiṣam can be traced to the Vedas. The Śikṣavallī of Taittirīyopaniṣat (Kṛṣṇayajurveda) explains that there is an Upaniṣat called Mahāsaṃhitā (the great text); it is divided into five Adhikaraṇas (chapters) that deal with Jñānam (cognition). Adhijyautiṣam is the second, and it deals with Jyotiṣam:

अथाधिज्यौतिषम्। अग्निः पूर्वरूपम्। आदित्य उत्तररूपम्। आपस्सन्धिः। वैद्युतस्सन्धानम्। इत्यधिज्यौतिषम् ॥३, शिक्षावल्ली, तैत्तिरीयोपनिषत् ॥

athādhijyautiṣam. agniḥpūrvarūpam. ādityauttararūpam. āpassandhiḥ. vaidyutassandhānam. ityadhijyautiṣam॥3,śikṣāvallī, taittirīyopaniṣat॥

atha = after the first Adhikaraṇam: adhilokam, adhijyautiṣam = the second one called “adhijyautiṣam” is being explained.agniḥ = agni (fire) is,  pūrvarūpam = the first letter. ādityaḥ = āditya (Sun) is, uttararūpam = the last letter. āpaḥ = water is, sandhiḥ = in the middle, vaidyutaḥ = electricity is, sandhānam = the connecting factor. iti = this, adhijyautiṣam = the chapter called adhijyautiṣam explains.

The term “saṃhitā” is used (in Pāṇini also) in the sense of morphophonemics, that is, when two letters are uttered in quick succession, there will be phonemic change. Here the mantra says: consider the first letter as the form of Agni, and the second one as that of Āditya. Water is in between; electricity is the uniting factor. Thus the Adhikaraṇam called Adhijyautiṣam is explained. One should worship (upāsanā) in the same fashion.

The system is divided into three Skandhas (parts): Muhūrta-skandha (dealing with auspicious and inauspicious times), Jātaka-skandha or Horāskandha or Phalitajyotiṣam  (deals with predictions), and Siddhānta-skandha (dealing with preparation of Pañcāṇgam or almanac).

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The Vedangas are a set of six sub-disciplines, designed for the purpose of exploration and analysis of the Vedas in a traditional model. The Vedas are the foundational documents of ancient Indian wisdom. The various commentaries and studies of the Vedas employ diverse methods of digesting and explaining the Vedas; the result is a panoply of interpretation each with its own logical conclusions and internal construction. In other words, although we have several explanations about what Vedas are, it is difficult to get a clear and comprehensive understanding of what the Vedas mean.

Traditional schools have been challenged by the multifarious aspects and meanings of the Vedas. The approaches, limitations and relative success of these schools reveals that the Vedas are shrouded in enigma, secrecy, mystery, and symbolism. This makes it difficult to comprehend the hidden meaning of the Vedas. Therefore, it seems to have been considered necessary, by masters of traditional schools to present a study system which could facilitate proper exploration of the Vedas. This system of six traditional disciplines, designed for the purpose of exploring Vedas is called the Vedangas.

In the article that follows Prof. Korada details these six disciplines, covering  linguistics and practical applications. Pronunciation, grammar, semantics, and structure are covered in four disciplines. The other two disciplines cover the application of ritualistic practices.

About Prof. S. Korada: Professor Korada is a scholar of the Vedantic tradition. He teaches several disciplines of the Vedangas. Born on 11th August 1954, Professor Korada Subrahmanyam has been at the Center for Applied Linguistics and Translation Studies (CALTS) since October 1988. In 1975, he did a Bhasha Praveena (Telugu & Sanskrit). In 1976 he entered Andhra University to study  Sanskrit. He received his MA. In 1982 he received a PhD from Andhra University, and won numerous academic awards, including Best Thesis, in the process. In 1983 he was selected for a five-year Research Associateship. He serves as a national resource person in Vedic and Sanskrit studies. Professor Korada lives in India.

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Introduction

The term “Chandas” is used in its sense of the Vedas and the Vedāṅgas. Chandas, the Vedāṅga, is described as the feet of Vedapuruṣa. Piṅgalācārya, the author of  “Chandaśśāstram” is considered to be the popular authority on “Chandas” (meter). While Vyākaraṇa is considered the most important of the Vedāṅgas, Chandas actually has primacy over Vyākaraṇam; Chandaśśāstram (Piṅgalasūtra 3-2) and Vyākaraṇam (Sūtras 6-1-132 and 8-1-6) both sanction this elevation of Chandas over Vyākaraṇam . Thus in the famous Gāyatrī mantra (Ṛgveda 3-3-10-5) “vareṇyam” is read as “vareṇiyam” so that there is no violation of Chandas (chandobhaṅgaḥ).
There are seven main meters available in the Vedas. Chandaśśāstram discusses Laukika (secular) meters along with the Vaidika ones.7Being a Vedāṅga, Chandas is ultimately useful in attaining Mokṣa.

Origin

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The Authors of Chandaśśāstram

Prior to Piṅgalācārya, there were some Ācāryas who compiled treatises on Chandas; Piṅgala (in Chandaśśāstram – Krauṣṭuki), Yāska, Tāṇḍi, Saitava, Kāśyapa, and Rātamāṇḍavya attest to this fact. During the post-Piṅgala period the sage Śaunaka, in his Prātiśākhyā, dealt with Chandas. Kātyāyana”s Ṛksarvānukramasūtram defines the meters that are required in Ṛgveda. In Agnipurāṇa, Garuḍapurāṇa, Nāradīyapurāṇa, and Viṣṇupurāṇa, there is the concept of Chandas. Piṅgala”s Chandaśśāstram, and Pāṇini”s Aṣṭādhyāyī, deal with both Vaidika and Laukika Chandas; hence Chandaśśāstram is considered Vedāṅgam.

Vaidika Chandas

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