VEDIC EDUCATION:The PratiShakhyas are some of the supplementary literature of the Vedas.PratiShakhyas are those texts, which discuss the pronunciation of syllables, the syntax and inflexions in different Vedas in detail. Different schools of thought came into existence which were founded by sages to come to a consensus in different tones of syllables and to perpetrate their thoughts and traditions. He who learns to recite the Vedas from one school of thought is said to belong to that respective tradition. It is at this time that the Gotra Pravar branch was incepted. After a long time to protect the respective customs and to commemorate it PratiShakhya texts were written. The two things covered in these texts are education and Grammar. Until sometime back all the PratiShakhyas of all the branches of Vedas were being followed and adhered to. But now, Rik PratiShakhya created by Shaunak of the Shakal branch of Yajurveda, Vajasaneya Pratishakya of Vajasenya branch, author by Katyayana. Sama Pratishakhya authored by Pushpamuni of Samaveda, Atharva Pratishakhya of Atharvaveda or Shaunikiya Chaturadhyayi are only available. There are 3 chapters, 6 patals and 103 Kandikas in Shaunak's Rik Pratishakya. Another text which is a supplementary text named 'Upalekha Sutra' is also seen. Firstly it was Vishnu Putra who had written its commentary. Seeing this Uvratacharya wrote a comprehensive commentary on it. One can see discussions of Atreya, Sthavir, Kaudinya, Bharadwaj, Valmiki, Agniveshya (Agni Veshyayan) in the Taitereya Praatishakhya. But one does not come across discussions related to Taitereya Aranyaka or Taitereya Brahmana in either of the chapters, the commentaries of Atreya, Marisheya and Vararuchi which are not available now. Seeing these old commentaries, Kartikeya wrote a comprehensive commentary named 'Tribhashya'. There are 8 chapters in Katyayana's Vajasenaya Pratishakhya. The first chapter discusses the NOUN, the second 'TONES OF SYLLABLES' and from the third to the fifth, 'Sanskaras' are discussed. The different pronunciations of the verb are discussed in the sixth and seventh chapter while in the eighth chapter 'rules related to recitation of Vedas' are discussed. One can come across different opinions and discussions of Shakyayan, Shakarya, Gargya, Kashyap, Dalamya, Jatukarna, Shaunak, Upashivi, Kanva and Madhyadin in this text. In the first chapter one can also see the explanations related to Vedas and commentaries. The Sama PratiShakhyas comprises of 10 chapters. In the first two chapters there is a brief discussion related to the Sama Samuhu (compilation of mantras) i.e. Dashratra, Samvatsar, Ekaha, Aheena, Satra, Prayashchitta, Kshudra, Parvanusara and Stotruja. In the third and the fourth chapter of the Pratishakhya procedural advises/sermons are given related to Shrut Arha Bhava and Prakriti Bhava in the Sama. The fifth chapter discusses the Vriddha and Avriddha Bhava. The sixth chapter discusses where the Sama Bhakti Samuha (incantations) should be sung and where they should not be sung. The eighth chapter throws light on the extinct Vedic texts and changes taken place in syllables at different places. The Bhavakathan (meanings) is discussed in the 9th chapter while the 10th chapter enumerates the decisions (Krishtakrishta) and the salient features. There are 2 Atharva PratiShakhyas which have come into light. One of them is Shaunakiya Chaturadhyayika in which following 6 points have been discussed. Teaching has been an important part of the Vedas which comprehensively discuss the pronunciation of syllables. Pragridya. Abhinidhana. 5) Pada Nirnaya. Swar Bhakti Sfotan. Nasikya. Alphabets. Katyayana and the author of Panini Sutra. introduction and features. 4) Krama Nirnaya. Pandit Satyavrat is of the view that 'Sama PratiShakhya created by Pushpa is much older than Panini Sutras. Pratishakhya mostly comprises of pedagogical contents and the quantity of Grammar is very less in comparison. Karshana and index of syllables. 3) Samhita Prakarana. 6) Self-study and its necessity. structure/syntax. Vartikkar Katyayana both are one. This confirms that Panini Sutra is older than Vajasaneya Pratishakhya. Some of the Sutras from the PratiShakhyas is very old and ancient while some of them are composed after Panini's Sutras.1) The objective of this text. Some scholars opine that the author of Vajasaneya Pratishakya. Uddatradi Laxan. 2) Vowels and consonants. In the same way as he has criticized Panini in the Vartik. In fact there is hardly any detailed metaphors of Grammar in the PratiShakhyas although one can see scientific analysis of all this in the Shaunikiya Shiksha at length. compound syllables. In fact it is older than the oldest known philosophy of Mimansa because: TATHA CHA SAMAGAA ABDHUHU VRIDDHAM TANAVYMAAHA BHAVATI This quotation from the Sama Pratishakhya is quoted and interspersed in the 'locative case' Mala (chain) of the Mimansa philosphy. tones and vowel . Yama. as well as in the Pratishakhya. a lot of emphasis has been laid on the pronunciation by the Vedic sages." Accordingly the child born to Twashta was killed by Devraj Indra. Indra is hostile. through which the meaning construed or comprehended was "We want a child towards whom. When Indra killed Vishwarupa then Sad Trashta began a ritual. Panini has quoted the view point of the author of Shabdendu Shekhar who has praised Shaunakiya Shiksha and has opined that it is equally beautiful as the Vedas as "SHAUNAKADIBHYA SHA CHANDISI" . DUSHTAHA SHABDAHA SWARTO VARNATO VA MITHYA PRAYUKTO NA TVAM ARTHA MAHA | SA VAGA VAJRO YAJMANAM HINASTI YATHENDRA SHATRUHU SWARTO APARAA DHAATA || which means that when the syllables or the vowels/consonants develop defects or are polluted due to inappropriate pronunciation and diction and do not convey the anticipated meaning then it assumes the form of a sentence composed by the most 'incompatible and misleading' words that destroy the person. In the ancient times.' Here there is a difference between the compound formations Bahubrihi and Tatpurusha.marks etc. When this incantation was used to destroy Indra then the last words is recited in a high pitch but out of ignorance Twashta recited the first word in the high pitch. Alike the defect in the tone of the word 'Indrashastra' accrued in the murder of Vritra. the Shaunakiya Shiksha was treated with equal respect on par with the Vedas. In this ritual one had to recite the mantra "INDRASHASTRO VIVARDHASVA" whose anticipated meaning was 'Want a child who shall be the enemy of Indra. Pronunciation is of utmost importance in the Shrutis but the significance of the recitation of the mantras is something different altogether. 'Nirukta' (undeclared) is incomparable. This goes to prove that the Nirukta is more ancient than the time when both these sages existed. but followers of ancient tradition. NIRUKTA:THE EXPOSITIONS OF VEDAS Among the six organs or divisions of the Vedas. There are difference of opinions regarding the actual numbers of Nighantu. There are five chapters in 'Nighantu'. Some scholars are of the views that 'Nidhantu' is created by none other than 'Yask'. In 'Nighantu' are compiled the difficult and complex terms of the Vedas. the fourth and the fifth chapter are . There are altogether fourteen chapters in 'Nirukta' out of which the first twelve chapters from the beginning are the main chapters and the two chapters in the end are given in the form of appendixes or supplementaries. Today. 'Nirukta' is the commentary of 'Nighantu'. this very 'Nirukta' written by sage 'Yask' is the representative scripture of the 'Vedang' (organ of the Veda). According to the Mahabharat (Ch-342) of Moksha dharm Shlokas 8687) sage Kashyap is the creator of 'Nighantu'. Hence one can construe that the basic aim of Shiksha is the perfect and impeccable pronunciation of the Vedas.| The Shabdendu Shekhar comments on the Panini Sutra 'Chandasi Kim?' Shaunakiya Shiksha is the last chapter in the Vedas. These last two chapters can not be considered as a subsequent addition because sage 'Uvvat' in his annotation of 'Yajurveda' has taken excerpts from the Nirukta. Only one 'Nighantu' is available nowdays. The first three chapters from the beginning are called 'Naighantukand'. Both he and sage 'Sayan' are well acquainted with the chapters of 'Nirukta'. Therefore going by the statement made in the Mahabharat it seems that it was the creation of 'Prajapati Kashyap' during the Mahabharat period. 4. The second kand consists of root-words or monowords. In 'Daivat-kand' is described the appearances of the deities and their abodes. which were as follows.called 'Naigam kand' and 'Daivatkand' respectively. The word 'Naigam' means the impossibility to know about the exact meaning of the words and their nature. 6. 1. In the very beginning of his literart composition sage Yask has illustrated about the principle of 'Nirukta in a scientific way. 3. The first chapter contains words connected with nature and natural elements like earth. Adhidaivat Adhyatm Aakhyan Samay Ethihasikah Naidanah Nairuktah Parivrajahah Yagyikah These above mentioned various opinions shed light on the history of different contemplation's of the Vedas. 7. 'Nirukta' tells us about the etymological expressions of words & its derivations. During his time the meanings of Vedas were interpreted on the basis of diverse opinions. The meaning varies according to the etymological expressions. 5. Sage Yask had a great impact on many commentators of the Vedas in . 2. 8. The important of the 'Nirukta' created by Yask is very great. before Vikram have tried their hands at writing commentaries on it. 2) SKAND MAHESHWAR: This commentary is very ancient and scholarly. but still. IMPORTANCE OF NIRUKTA The term 'Nirukta' has been described by sage Sayanacharya in the following way 'ARTHAVABODHE NIRPEKSHATAYA PADJATAM YATRA TAT NIRUKTAM" Meaning: The collection of independent words which helps in understanding their meaning are called Nirukta.due course of time. Moreover the exact chapter of 'Nirukta' are nor available traditionally. . but he is certainly not the first one to do so. Yask's processes are also accepted and followed by the linguists of modern age. Commentary on the Rigveda is also available. Being the sole representative of the 'Nirukta'. the importance of Yasks volume is great. Because of its complex nature many scholars. Although 'Nirukta' is itself is a commentary of the Vedas. Numerous commentaries of earlier annotators are mentioned in his volume. Sage Sayan accomplished his commentaries of the Vedas after contemplating on his very system. Along with the difficult language which the 'Nirukta' contains its chapters are so complex at certain places that even a great annotator like Durgacharya experienced difficulty in understanding it. COMMENTATORS OF 'Nirukta' 1) DURGACHARYA: Durgacharya is one of the most ancient commentator of the 'Nirukta'. it is so complex at certain places that even the most learned commentators fail to understand its real meaning. The meaning of the word is of primary importance and the word itself is of secondary importance. The mantra is used only in such situation where the words contained in that mantra is capable of expressing themselves completely. Therefore the study of the 'Nirukta' is very necessary to understand the Vedas. or performs oblation without . sage. Just as the knowledge of the internal system of the human-body is most essential for a physician. Grammar is nothing but the study of the words. It is a supplementary science of Grammar. or teaches them to others. and 'Chhand' is very essential for each 'Sukta' (Vedic text. which themselves consist of words.Durgacharya is of the opinion that 'Nirukta' is supreme among the 'Vedangs' and volumes because it helps us to understand the meaning of the words. one who studies or chants the mantras. Although the study of grammar also helps in understanding the characteristics of words but I can not interpret the meaning of words as deeply as 'Nirukta'. In 'Kalps' (part of Veda treating of rituals) the proper use of the Mantras in the vedic ceremonies are described. in all of their probable permutations and combinations. Therefore 'Kalpa' too helps in gaining knowledge of mantras meaning. The knowledge of deity. Its knowledge is most essential for the correct pronunciation of the Vedic mantras. collection of mantras) of the Veda. CHHAND SHASHTRA:Chhand' is considered to be the fifth organ (feet of the Veda). 'Nirukta' is of greater value than 'Kalpa' because it helps in understanding the meanings of words. Without its appropriate knowledge the mantras of Vedas can never be correctly pronounced. Sage Katyayan has clearly stated that. in the similar way the knowledge of 'Chhand' is most essential for a 'Vaidic' (one who studies the Veda). where as 'Kalpa' helps to understand the meanings of mantras. This volume is written in the form of precept and is classified into eight chapters. Verse form. 'Chhand' already existed even during the Vedic period. the characteristics of Vaidic 'Chhand' are described. as it in its. The binding of stanzas are meters in the Laukik Chhand are not as strict in its prose form. Even Sage Bharat has declared that there is no existence of word without the stanza (Chhand). This goes to prove that. In the Nirukta it has been stated that"NACHCHHANDAI VAGUCHCHARIT" Meaning: Without the Chhand (stanza). There is no word.e. all of his objectives remain unfulfilled. From the beginning and till the seventh 'Sutra' (precept) of the fourth chapter. Katyayan has accepted the above mentioned factCHHANDOBHUTMIDAM SARVAM VANGMAY SYAT VIJANATAH| NACHCHHAND NA CHAPRISHTE SHABDASHCHARATIKASHCHAN|| Meaning: All the saying of this whole world are bound by the 'Chhand'. 'Sage' and the deity. this organ i.having the appropriate knowledge of its 'Chhand'. one ca not even pronounce. which is different from it. The names of the main 'Chhand' are available in the 'Sanhita' and the 'Brahmanas'. But in the 'Vaidic-Chhand' the purity of the stanzas and meters are strictly applied. . 'Chhand Sutra' is the representative volume of this 'Organ' of the Veda. After that there are descriptions of general Chhand (Laukik Chhand). created by Sage Pingalacharya. we normally find the former type of Chhand. According to Yask. Chhand is the natural medium to express the finer emotions of the heart. One of the main characteristics of the Vaidic Chhand are that normally all of them are based on the calculation of letters or alphabets. which has been written in prose form. Varnik Chhand (alphabetical stanzas) b. Katyayan has authentically instructed about the Chhand of each mantra of Rigveda in 'Sarvanukramam'. The poets try to find the body for the soul (poetry) by the help of Chhand. So. Matrik Chhand (stanzas containing short vowels) In the Vedas. are written in the form of stanzas. According to the scriptures there are two types of Chhanda.The above statements clearly show that not a single mantra of the Veda is created without the Chhand. which are also known as 'Richas'. the term Chhand is derived from the root 'Chhand' which means to cover up. the importance of Chhand is obvious. This implies that they do not follow the rule of 'sequence of the major or minor form of the letters'. during the oblation. In this regard. . The chanting of the mantras are undoubtedly the chief medium of pleasing the deities. Chhand are the coverings by which the Vedas remain covered. Therefore. The ancient preceptors have classified 'Chhandas' consisting of one letter to one hundred and four letters. are not devoid of the 'Chhand'. it can be said that even the mantras of the Yajurveda. The descriptions of Chhand of each 'Samhita' are minutely described in the contexts of 'Pratishakhya'. The chief objective of the mantra if to please the deity. All the mantras of Rigveda and Samveda. It contains the description of various religious rites as mentioned in the 'Brahmans' and also the various oblations performed in the sacrificial fire. These aphorisms or precepts are considered as very ancient as its contents have direct relation with the 'Brahmans' and 'Aranyakas'. 'Kalpa Sutras' were created to meet this demand and in all the branches of the Vedas. Kalpa Sutra is mainly of four types:1) SHRAUT SUTRA:. KALPA:Among all the literatures related with the 'Vedangs'. the necessities of precise and systematic scriptures were felt for the use of the performers of the 'Yagya' (oblation). 'Kalpa' holds a very prominent and primary place. 2) GRIHYA SUTRA:. marriage and sacred thread ceremony etc propounded by the Vedas.'Chhand' has been extensively described in Pratishakhya. which contains the systematic imagination of all the activities as described in the 'Vedas'. in the forms of precepts or aphorisms and which are considered to have been created by 'Ashwalayan' and 'Shaunak'. especially RikPratishakhya (Patal 16-18) similarly it also contains described of other Vaidic Chhands. 'Etareya Aranyak' contains numerous statements which are in fact. 'Yagya' (oblation) was the main religious activity of the Vedic Aryans according to the traditions prevalent during the 'Brahmana period' but because of its expanse and vastness. So the 'Kalpas' are the 'precept scriptures' which systematically describe about the various religious activities and ceremonies like 'Yagya' (oblation).It contains the detailed description about the . 'Kalpa' means the scripture. c) RAJSUYA. The names of these Vedas are as follows:a) SOMYAGYA. Brahmin. marriage. . There are twelve chapters in the Ashwalayan Shraut Sutra.e. It is a well known fact that sage Ashwalayan was sage Shaunak's disciple and it is also believed that the last two chapters of the 'Etareya Aranyak' were the works of both of them.Ashwatayan and Shankhayan. 3) DHARMA SUTRA:. d) ASHWAMEDHA etc According to the 'Shraut Sutra' all the rituals of the oblations are performed only after igniting fire. The duties of the king are especially emphasized. Hence great emphasis has been given on the selection of the sacrificial fire and its re-ignition in some special circumstances. Rigveda has two 'Shraut Sutras'. Vaishya and Shudra.It contains the methods of constructing the 'Altar' of the oblation which are based on the ancient geometrical science of the Aryans and which are considered to be very scientific.various oblations performed in the household like sacred thread ceremony. 'Shraadh' etc. Kshatriya. 4) SHULVA SUTRA:. Due to their complexities the Shraut Sutras do not find any interest in the general people but their religious importance is incomparable. In both of them various oblations are described which are performed by the performer with a specific purpose.It contains the detailed description about the duties of all the four castes i. It is considered as the main 'Kalpa Sutra'. b) VAAJAPEYA. The main subject of the Shraut Sutra is the description of the various oblations as propounded by the Vedas. The first 'Kandika' of the second chapter gives information about the initial ceremonies and the last Kandika of the third chapter sheds light on the 'main ceremonies' or the 'main oblations'. The fourth chapter which consists of 15 'Kandikas' describe about the various oblations like 'PINDA PITRA YAGYA'. Katyayan Shraut Sutra is considered as a scripture representing the Shraut Sutra. 'DAKSHAYAN YAGYA'. The first chapter of Katyayan Shraut Sutra' which consists of ten 'Kandikas' (subdivisions) describes about the characteristics of the various subjects related with oblations. Katyayan Shraut Sutra has been written in the mode of the precepts and aphorisms and is classified into 26 chapters which has a detailed description of the various types of oblations. 'SHRAUT YAGYA' and 'AGNIHOTRA YAGYA' respectively. The last two chapters of its eighteen chapters are believed to be a later edition and which have similarities with the first two chapters of the 'Kaushitaki Aranyak' in its contents. SHUKLA YAJURVEDIYA KALPASUTRA: There are two 'precept scriptures' on the Shukla Yajurveda. The fifth chapter which consists of 13 Kandikas describes about the .a) Katyayan Shraut Sutra and b) Paraskar Grihya Sutra The knowledge of the contents of 'Katyayan Shraut Sutra' is essential for understanding the 'Shraut Sutra'. 'Shankhayan Shraut Sutra which is related with the 'Brahmana' seems to be most ancient of all the 'Shraut Sutras' going by the contents and style of narration and it also has similarities with the 'Brahmana' to some extent.Similarly the 'Shankhayan Shraut Sutra' has eighteen chapters and it has detailed description of the methods of performing the various oblations. The second and third chapters which consist of eight 'Kandikas' each give the complete description of the oblations performed on the 'dark moon' and 'full moon' days. From the sixteenth chapter to the eighteenth chapter there is a detailed description about the selection of the sacrificial fire (agnichayan). the thirteenth chapter about the 'GAWAMAYAN YAGYA'. Similarly the twelfth chapter contains the description about the 'DWAADASHAAHA YAGYA'.oblations and rites performed during the month of 'Chaturmasya' in great detail. The eleventh chapter contains the detailed description of the works of a sacrificial priest named Brahma and the importance of his works. Similarly the nineteenth chapter contains the detailed description about 'SAVTARAMANI'. the fourteenth chapter about the 'VAAJAPEYA YAGYA' and the fifteenth chapter contains the description about the 'RAAJASUYA YAGYA'. the twentieth chapter about the ASWAMEGHA. the 'SARVAMEGHA' and 'PITRAMEGHA YAGYA'. From the seventh chapter to the tenth chapter there is a complete description of 'AGNISHTOMA YAGYA'. The subject matters of the chapters from twenty second to twenty fourth are 'EKAHA' (oblation completed in one day). 'AHEEN' (oblation which gets completed within two to eleven days) and 'SATRA YAGYA'. the ninth chapter contains the various rituals performed during the early morning and the tenth chapter describes about the various rituals performed during the noon time and during the evening time. The base of this section is 'TANDAYA MAHABRAHMAN' which is . The sixth chapter which consists of 10 'Kandikas' describes about the methods of sacrificing animals. the twenty-first chapter about the 'PURUSHMEGHA'. The seventh and eighth chapter contain the various ceremonies which are performed prior to the performance of 'AGNISHTOMA YAGYA'. KRISHNA YAJURVEDA: The following 'Shraut Sutras' are available which are related to 'Krishna Yajurveda'.considered to be the main 'Brahmana' of the SAMAVEDA and hence has been appropriately adjusted in the 'SHUKLA YAJURVEDIYA BRAHMAN'. PARASKAR GRIHYA SUTRA: The Grihya Sutra of Shukla Yajurveda is also known as Paraskar Grihya Sutra. 'Shravanakarm' (listening to the scriptures) and Sita Yagya. c. They are:a. b. It has been divided into three 'Kandas'. d. e. (name of a special kind of sacrificial fire) and its conception. Bhardwaj Shraut Sutra. conception of a child and 'ANNAPRASHAN' (a ceremony in which a child is given for the first time rice cooked in milk) rite which is performed on the return of the disciple to his household after finishing his studies). 'Panchamaha Yagya' (five essential duties of a householder). Vaikhanus Shraut Sutra. Hiranyakeshi Shraut Sutra or Sanyashadha. . The last chapter (26th chapter) describes about 'PRAVARGYA' (classification of all the subjects). The third and the last Kanda contains the description about 'Shraadh' (act of devotion to the names) and atonement for the mistakes committed during the 'Shraadh' etc. The twenty-fifth chapter describes about the various methods of atonement for the mistakes committed during the process of oblation. The first 'Kanda' contains the description of 'Awasathya-Agni'. Baudhayan Shraut Sutra. Apastamba Shraut Sutra. marriage ceremony. AHEENA:. Grihya Dharma and Shulva. SAMVEDIYA KALPASUTRA: Among the 'Kalpa sutras' which are related with 'SAMVEDA ARSHEYA KALPA is considered to be the supreme. are not . Shraut. which has been written in prose form. They are as under:a. Therefore. Arsheya Kalpa is related to 'Tandya-Maha-Brahman' i.e. There are three types of SOM YAGYA.e. c. This enormous scripture contains eleven chapters.which gets completed within a day. SATRA:. the order in which it describes about the oblations of the Samavediya Brahmana.f. Baudhayan Shraut Sutra and Apastamba Shraut Sutra have the complete details of all the four precept scriptures (sutra grantha) of the Kalpa i. The first five of these Sutras are related to the branch of 'Taitereya' and the last one is related to the branch of 'Maitrayani'. The above statements clearly show that not a single mantra of the Veda is created without the Chhand.which takes at least twelve days and at the most one year for completion. The applications of different modes of the singing of 'Samas' (verses of Samveda) during the performance of Soma Yagya is described in detail and is the specialty of the Arsheya Kalpa. the same order has been initiated by this Kalpa Sutra. The main objective of this text is to show as to which 'Sama' (versus of Samaveda) is to be sung in which oblation. A sage by the name of Mashak is supposed to be the creator of this Kalpa Sutra.which gets completed within two days to eleven days. it can be said that even the mantras of the Yajurveda. Manav Shraut Sutra. EKAHA:. b. the term Chhand is derived from the root 'Chhand' which means to cover up. Matrik Chhand (stanzas containing short vowels) In the Vedas. All the mantras of Rigveda and Samveda. Chhand are the coverings by which the Vedas remain covered.devoid of the 'Chhand'. Chhand is the natural medium to express the finer emotions of the heart. . we normally find the former type of Chhand. According to Yask. The chief objective of the mantra if to please the deity. According to the scriptures there are two types of Chhanda. In this regard. The chanting of the mantras are undoubtedly the chief medium of pleasing the deities. The poets try to find the body for the soul (poetry) by the help of Chhand. the importance of Chhand is obvious. The descriptions of Chhand of each 'Samhita' are minutely described in the contexts of 'Pratishakhya'. One of the main characteristics of the Vaidic Chhand are that normally all of them are based on the calculation of letters or alphabets. are written in the form of stanzas. Katyayan has authentically instructed about the Chhand of each mantra of Rigveda in 'Sarvanukramam'. The ancient preceptors have classified 'Chhandas' consisting of one letter to one hundred and four letters. which are also known as 'Richas'. especially RikPratishakhya (Patal 16-18) similarly it also contains described of other Vaidic Chhands. 'Chhand' has been extensively described in Pratishakhya. during the oblation. Varnik Chhand (alphabetical stanzas) b. So. This implies that they do not follow the rule of 'sequence of the major or minor form of the letters'. Alike a woman who decorates herself with ornaments and jewellery and comes near her husband. it has assumed a very significant position amongst the Vedangas.. One can come across the comparison between the scholars and the ignorant is one of the incantations of the Rigveda. Similarly Maharshi Patanjali has enumerated 13 purposes in very beautiful language in the beginning/overture of the Mahabhashya.. MUKHAM VYAKRANAM SMRITAM || Because it is constructed as the mouth. In this way Acharya Vararuchi has enunciated the importance of Grammar and has enumerated 5 objectives or purposes of the study of the same.SANSKRIT GRAMMER:The form and the meaning of a sentence is subjected to the special characteristic of grammar and also the form of suffixes used in the respective language. . Let us throw light on some of the purposes. The literal meaning and the etymological meaning of the word Grammar is that science that analyses and studies the syntax and sentences.. A power who is absolutely ignorant of grammar is such a person who seeing speech cannot see it and who listening to it cannot listen to it. similarly for a scholar or grammarian speech embellishes itself and presents itself in its grand and eloquent form. Similarly it is impossible to protect and facilitate the sustainability of the Veda Purush without Grammar. Just as the same way it is not possible to nourish the body without eating from the mouth. Grammar has been known as the mouth of the 'Veda Purush' (cosmic soul of the Vedas). UHA (DERIVATION). In the vedas the mantras are not given in both the genders and not in all inflexions. SANDEHA ((RESOLVING DOUBTS AND MITIGATION OF AMBIGUITY) 1) RAKSHA (PROTECTION) : The primary of the study of Grammar is the protection of the Vedas are used in the procedures of Religious sacrifices (Yagyas). 3) AGAM (SHRUTIS AND VEDIC TEXTS): Shrutis itself are coveted for the study of Grammar. is inevitable. LAGHUC (CONVENIENT METHOD). Which mantra should be used in which religious sacrifice? What is the use of the mantra for attaining a special end or purpose? The answers for these questions can be acquired from a grammarian. Who understand the in-depth meaning of every idiom. sentence and the total meaning of the mantras. (2) UHA (DERIVATION): Uha basically refers to derivation of words. According to the requirement of the yagyas expressions of the words of these mantras in different of the words of these mantras in different genders and inflexions. as a duty should understand and study the Dharma (religion/spirituality) and the Vedas along with its Angas (Parts). The Shurti says that a Brahmin. Amongst the six Angas grammar (Vyaksana) is the most important anga. are compiled in the Samhitas of the Vedas. AGAM (SHRUTIS/VEDIC TEXTS).RAKSHOHGAM LADHVASANDEHAHA PRAYOJANAM | y y y y y PROTECTION (RAKSHA). Special efforts applied to the . To carry out and execute these changes it is important that one understands 'Form' which is accepted by grammar. which are used. The Mantras or incantations. clear and perfect pronunciation of words and syllables in the Arya method while wrong and unclear pronunciation of words and syllabus is the Mlechcha method. inherent. One can come across a number of usages of compounds which posses the plausibility of many a compounds. 4) LAGHU (CONVENIENT METHOD): Even for conciseness the study of grammar is simply inevitable. Therefore for better humanity the study of grammar is a pressing need. Other than the above-mentioned purpose. to be replaced. But one can construe the meaning of these words on the basis of 'tone'. If one has to understand the indepth meaning of every pure word in Sanskrit then there ultimately lies one and only one method. 1) APABHASHANA (WRONG PRONUNCIATION/DICTION): The only method to keep a check on wrong pronunciation is grammar.important anga iscusyally very fruitful. Patanjali has enumerated the following purposes. Therefore it is the prime duty of every dwijal (brahmin) to accept the authenticity and credibility of the Shrutis and conduct a profound study of the grammar. with the help of which we can bring into light the secrets. People are aware of the pandemonium's and catastrophes created because of the use of words which are misnomers and . 5) ASANDEHA (RESOLVING DOUBTS AND MITIGATION OF AMBIGUITY): It is only grammar that can resolve doubts and mitigate ambiguity related to the words in Vedic incantations. Grammar is that convenient method that helps to cross the ocean of words. 2) DUSHTA SHABDA (MISNOMERS AND AMBIGUITY OF WORDS): The purity or the impurity of words comes in the preview of grammar. Grammar is alike a key to all scriptures and sciences. Similarly these study facilities the editing of sentences and fathom the depth of the complex incantations. Indra gave it to Bharadwaj who in turn gave it to the sages. The sages gave this to the Brahmins. it is important to bring dry wood in the contact of fire if we want it to burn. 3) Arthajnana: (Meanings/Explanations): It is necessary to understand grammar before understanding the Vedas. . Therefore to avoid embarrassment the study of grammar is undoubtedly helpful. But he who merely uses impure words. 4) Dharma labha: (Attainment of bliss): An intelligent person who uses pure words during conversation attains celestial bliss.ambiguous in meaning. One cannot come across a scientific analysis of the etymology of a language in the entire world as that of Panini's grammar. But in the present times There is only one type of grammar that can represent the vedangas and that is Paniniya Vyakrana'. Study of scriptures or Vedas is seldom beneficial if one does not understand its meaning. only inure sin. Before the grammar of Panini we come across a number of scriptures related to grammar. Maharishi Panini has presented a very scientific grammar of sanskrit language on basis of his 4000 short and lucid formulas and which has surprised the scholars flagrantly. Similarly there has been no grammarian as dominant and effectual as panini. For instance. Maharishi Shakyayana has said in the 'Rit Tantra' that initially Brahma has given the statement of grammar to Brihaspati who in turn gave it to Indra. This educational grammar therefore has discerned down to us from the Brahmins. In this way knowledge of words shall accrue only if knowledge of meanings is acquired. The author has created this book in the dialogue style. The 3 pillars of grammar (vyakrana) indeed are . here. The prose incorporated is very literary and soft. which has made it very interesting. Generally speaking there have been many a commentaries on this sutras or formulas but on the basis of comprehensiveness of subject. which were not explained and commented on by Panini. Therefore it's referred as Ashtadhyayi which was possibly written around 6th century. profundity of thought it is only this commentary i. Katyayana and Patanjali. Katyayana created vartikas that explain all those things used in Sanskrit.e.Panini. .The texts of Panini are categorised into 8 parts or chapters. B. After this Patanjali created the Mahabhashya. It is for the first tine that one comes across the analysis of the philosophical principles.C. Mahabhasya that gets the upper hand and has achieved the honour of becoming so.