{"id":25,"date":"2019-08-22T08:49:51","date_gmt":"2019-08-22T08:49:51","guid":{"rendered":"http:\/\/icp03.epgpbooks.inflibnet.ac.in\/?post_type=chapter&p=25"},"modified":"2019-08-22T08:52:55","modified_gmt":"2019-08-22T08:52:55","slug":"the-ved%e1%b9%85gas-and-their-significance","status":"publish","type":"chapter","link":"https:\/\/ebooks.inflibnet.ac.in\/icp03\/chapter\/the-ved%e1%b9%85gas-and-their-significance\/","title":{"rendered":"The ved\u1e45gas and their significance"},"content":{"raw":"
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1. Introduction<\/strong><\/p>\r\n \r\n

The Ved\u0101\u1e45gas<\/em> or the auxiliary texts are very important for a proper study and understanding of the Vedas. The Vedic scholars have always taken recourse to six of them in order to bring out the essence of the Vedas. They are: phonetics (\u015bik\u015f\u0101<\/em>), ceremonial texts (kalpa<\/em>), prosody (c\u1e25anda<\/em>), grammar (vy\u0101kara\u0146a<\/em>), etymology (nirukta<\/em>), and astronomy and astrology (jyoti\u015fa<\/em>). Apart from this there are also secondary subsidiaries such as epics (pur\u0101\u0146as<\/em> and cosmic histories), logic (ny\u0101ya<\/em>), rules of textual criticism (m\u012bm\u0101ms\u0101<\/em>), and ethical codes (dharma\u015b\u0101stras<\/em>). Curiously enough some of these subsidiaries developed their own philosophies. For instance, grammar and etymology developed their own philosophies. P\u0101\u0146ini and Bhart\u0157hari contributed a lot for the development of grammar and Y\u0101\u015fka developed the distinctive philosophy of language of etymology. Phonetics and ceremonial texts do not have any philosophy of their own but were absorbed into M\u012bm\u0101ms\u0101. Likewise, prosody, and astronomy do not have philosophies of their own.<\/p>\r\n \r\n

2.\u00a0 The Ved\u0101\u1e45gas<\/em><\/strong><\/p>\r\n \r\n

The above mentioned six subsidiaries come under <\/span>sm\u0157ti<\/em> for they are only secondary. Just as grammar is the backbone of any natural language so also the <\/span>Ved\u0101\u1e45gas<\/em> for the Vedas. Unless one is well-versed in these subsidiaries one cannot really understand the essence of the Vedas. Not only that the recitation of the Vedas needs proper pronunciation for otherwise the wrong pronunciation may lead to absurd interpretation of the Vedas. Since S\u0101\u1e45skrit language is highly inflectional strict phonetic rules have to be adopted. Let us discuss each of these subsidiaries in detail.<\/span><\/p>\r\n \r\n

2.1. \u015aik\u015fa or Phonetic Directory<\/em><\/strong><\/p>\r\n \r\n

It is the science of proper pronunciation. This becomes absolutely important when the laws of euphony are taught to the Vedic students. The knowledge of letters, accents, quantity, the right use of the organs of articulation, and phonetics generally is insisted up on. There are recentions of thirty-five and fifty-nine verses respectively attributed to P\u0101\u0146ini concerning the style of phonetics applied to the Vedas. Even in the <\/span>Taittir\u012by\u0101ra\u0146yaka<\/em> one finds a hint about the phonetics. In the Vedic <\/span>Prati\u015fakhyas<\/em> we find the euphonic combination of letters and their peculiar pronunciation as per the practice of different branches of the Vedas. The pronunciation of words is according to their occurrence in the hymns. Since the Vedas are orally recited proper pronunciation and accentuation of every syllable is needed. Thus these phonetic manuals have great value for those who repeat the <\/span>Ma\u1e45tras<\/em> every day as part of their religious exercise.<\/span><\/p>\r\n \r\n

2.2. Kalpa or Ceremonial Directory<\/em><\/strong><\/p>\r\n \r\n

Kalpa <\/em>consists of short aphorisms or rules as a guide for the application of the<\/span> Ma\u1e45tra <\/em>and the<\/span> Br\u0101hma\u0146a <\/em>portion of the Vedas. It intends to assist the performer of the sacrifice to conduct it as per the manual. There are <\/span>\u015arutas\u016btras<\/em> for each of the five <\/span>Samhit\u0101s<\/em> of the Vedas. The word \u2018<\/span>s\u016btra\u2019<\/em> is derived from the Sanskrit root \u2018<\/span>\u015biv\u2019<\/em> means to sew. In other words, the series of rules or aphorisms have to be properly strung together. According to the <\/span>Br\u0101hmanicals\u016btra<\/em> the rule or dogma must be expressed as briefly as possible. In these <\/span>s\u016btras<\/em> letters and syllables are used symbolically like algebraic signs. This is for the sake of brevity and convenience. It always advised to use the shortest memorial sentences as an aid to both teacher and pupils. This form of extreme conciseness is not seen in the later <\/span>s\u016btras.<\/em><\/p>\r\n \r\n

The older <\/span>s\u016btras<\/em> have greater curtness, therefore they are in need of commentaries for making their content intelligible. <\/span>Kalpas\u016btras<\/em> appear to be the oldest of all the <\/span>s\u016btras.<\/em> K\u0101ty\u0101yana\u2019s <\/span>\u015arutas\u016btras <\/em>come after that. They belong to<\/span> Satapatha-br\u0101hma\u0146a <\/em>of \u015aukla Yajurveda.<\/span><\/p>\r\n \r\n

According to some interpretations everyone has right to perform a sacrifice, excepting plants. But other interpretations hold that men alone have right to perform sacrifices for they alone have power of undertaking them as per the dictates of the Veda. Those who are ignorant of the Veda such as crippled, eunuchs, and <\/span>S\u016bdras<\/em> are excepted from performing the Vedic rights. It appears the right belongs to the first three social classes, namely, <\/span>Br\u00e3hmins, K\u015fatriyas<\/em> and <\/span>Vai\u015byas. <\/em>Since no sacrifice is complete without wife, right to perform sacrifices is also accorded to women.<\/span><\/p>\r\n \r\n

2.3 Chanda or Metre or Prosody<\/em><\/strong><\/p>\r\n \r\n

Chanda\u015b\u0101stra <\/em>is often attributed to Pi\u0148ga\u013ca-n\u0101ga. Prosody may be as old as 2nd century BC. Like any other field in S\u0101\u1e45skrit prosody has scope for endless investigation. It is a study in itself. The knowledge of metre of every <\/span>hymn<\/em> of the Veda is treated to be essential for proper use and recitation of the <\/span>Ma\u1e45tras.<\/em> This is the reason why S\u0101yana in his introduction to the first <\/span>hymn<\/em> of the \u1e5agveda held that one who does not know the name of the <\/span>\u1e5a\u015fi<\/em> to whom a <\/span>hymn<\/em> was revealed, the metre with which it was written, the deity to whom it was addressed, and its right application is the worst of all sinners. Also, it is observed that one who does not follow the metre according to the <\/span>Br\u0101hma\u0146as<\/em> for any <\/span>hymn<\/em> is called <\/span>ma\u1e45tra-kan\u0163aka<\/em> or <\/span>ma\u1e45tra<\/em>-thorn. In the <\/span>Puru\u015fas\u016bkta <\/em>of the \u1e5agveda it is mentioned that metres are originated from<\/span> Puru\u015fa <\/em>himself. From the universal sacrifice originated the \u1e5ak, S\u0101man verses, the metres, and the Yajus.<\/span><\/p>\r\n \r\n

The <\/span>Taittir\u012bya-samhit\u0101<\/em> described the creation of the various metres by Praj\u0101pati. Even Manu insisted that the recitation of any hymn in the Veda must be in accordance with the prescribed metre. P\u0101\u0146ini in his grammar addressed the Veda as <\/span>C\u1e25andas.<\/em> The metrical structure of the <\/span>hymns <\/em>was given so much importance for it attaches some mystical efficacy to the<\/span> hymns. <\/em>For instance the <\/span>G\u00e3yatri<\/em> is held with utmost veneration as a sacred text of the \u1e5agveda. It has a special metre. In the <\/span>Satapatha-Br\u0101hma\u0146a<\/em> it is stated that the gods placed Vi\u015f\u0146u to the east surrounded him with metres. The south is surrounded with the <\/span>G\u00e3yatri<\/em> metre, the west with <\/span>Tri\u015ftubh <\/em>metre, north with Jagati. The post-Vedic metres are many. The most common one found in the epic poetry is called <\/span>Anu\u015ftubh<\/em> or <\/span>\u015aloka.<\/em> It is short and easy. It consists of four half-lines of eight syllables each or two lines of sixteen syllables each.<\/span><\/p>\r\n \r\n

2.4. Vy\u0101kara\u0146a or Grammar<\/em><\/strong><\/p>\r\n \r\n

The word \u2018<\/span>Vy-a-kara\u0146a\u2019<\/em> literally means \u2018undoing\u2019. This is first applied to linguistic analysis and then to grammar, especially to P\u0101nini\u2019s grammar. Its opposite word is \u2019<\/span>Sa\u1e45skara\u0146a<\/em>\u2019 means \u2018putting together\u2019. The <\/span>vy\u0101kara\u0146a-s\u016btras<\/em> that preceded P\u0101nini\u2019s lost in the antiquity and those\u00a0<\/span>s\u016btras <\/em>served as the grammatical principles for studying the Vedas. However, it is P\u0101nini\u2019s grammar that is treated as the standard of accurate S\u0101\u1e45skrit is usually treated as one of the <\/span>Ved\u0101\u1e45gas. <\/em>The originality, subtlety and plan of P\u0101\u0146ini\u2019s grammar found no comparison in the later works on grammar. Pa\u0146ini\u2019s <\/span>A\u015f\u0163\u0101dhy\u0101yi<\/em> consist of eight lectures (<\/span>adhy\u0101yas<\/em>) and each one of them is sub-divided into four chapters (<\/span>padas<\/em>). We find as many as 3996 <\/span>s\u016btras<\/em> or aphorisms in these chapters. The <\/span>adhy\u0101ya<\/em> explains the technical terms used in the grammar for their interpretation and application. <\/span>Dh\u0101tu<\/em> or root is an important crude base (<\/span>pr\u0101tipadika<\/em>), but it always appears along with some appendage (<\/span>anubandha<\/em>). Similarly, there are discussions about active voice (<\/span>parasmaipada<\/em>), and middle or reflexive voice (<\/span>\u0101tmanepada<\/em>).<\/span><\/p>\r\n \r\n

The <\/span>s\u016btras<\/em> of P\u0101nini are perfect examples for memory for the teachers. Abridgement of the <\/span>s\u016btras <\/em>appeared to be of paramount importance to grammatical algebra of P\u0101\u0146ini. When there is a need to save a single letter all other considerations are sacrificed. Grammar being the backbone of any natural language it has to be pursued for its own sake. For Indian grammarians grammar is like any other natural science. In fact, P\u0101nini\u2019s grammar provides with a kind of natural history of S\u0101\u1e45skrit language. It provides with an account of linguistic facts and phenomena without using any scientific tool. Of course, Katy\u00e3yana, who is also popularly known as V\u00e3rtika-k\u00e3ra, pointed out certain lacunae in P\u0101nini\u2019s grammar. However, the supposed shortcomings of P\u0101nini\u2019s grammar only helped later grammarians to add up certain supplementary rules.<\/span><\/p>\r\n \r\n

2.5. Nirukta or Etymology<\/em><\/strong><\/p>\r\n \r\n

This is another important subsidiary which intends to explain the root meaning of any difficult Vedic expression. <\/span>Nirukta<\/em> is a kind of compilation of words with an exposition. It was attempted first by Y\u0101\u015fka, who appeared to have lived prior to P\u0101nini. His work barely consists of certain lists and catalogues of words in five chapters. <\/span>Naighan\u0163uka<\/em> consists of words which are treated as synonyms or having similar meanings. The synonyms in each collection vary from two to one hundred and twenty-two. One cannot strictly call them synonyms. Or one can say that how a single word assumes different meanings in different contexts. For example, the word \u2018<\/span>gamati\u2019<\/em> can mean he turns (<\/span>vartate<\/em>), he rolls (<\/span>lotate<\/em>), he creeps (<\/span>sarpati<\/em>), he flows (<\/span>sravati),<\/em> he drops (<\/span>sransate<\/em>), and so on. In other words, all forms of motion are included in these meanings. <\/span>Naigama <\/em>is the collection of two hundred seventy eight separate words (<\/span>pad\u0101ni<\/em>) that occur in the Veda. <\/span>Daivata<\/em> consists of one hundred and fifty one words concerning deities and religious or sacrificial acts.<\/span><\/p>\r\n \r\n

Nirukta <\/em>is the technique used by Y\u0101\u015fka to explain the meaning of the words.<\/span> Nirukta <\/em>helped a great deal in understanding the essence of the Veda. Vedic passages are etymologically investigated in order to provide intelligibility to the Vedic texts. <\/span>Nirukta<\/em> makes frequent references to <\/span>Br\u0101hma\u0146as<\/em> and allusions are made to the various Vedic interpretations. Y\u0101\u015fka\u2019s <\/span>nirukta <\/em>provides with suitable specimen to explain the Vedic hymns. He reiterated that the traditional use of words needs to be explained. The grammar of science that involves the subject of derivation is highlighted by Y\u0101\u015fka. Four kinds of words are enumerated. They are: nouns (<\/span>n\u0101man<\/em>), verbs (<\/span>akhy\u0101ta<\/em>), prepositions (<\/span>upasarga),<\/em> and particles (<\/span>nipa\u0163a<\/em>). The ancient grammarian \u015eakat\u0101yana held that nouns are derived from verbs and etymologists accepted such a theory. But some grammarians like G\u0101rgya argued that all nouns are not derived from verbs. If it were so whatever performs the same action must have same name. For instance, the word <\/span>a\u015bva<\/em>, a horse, is derived from the root \u2018<\/span>a\u015f\u2019<\/em> which means \u2018passes through\u2019 then everyone who passes through a way must be called <\/span>a\u015bva.<\/em> Similarly, if <\/span>tri\u0146a<\/em> a blade of grass, is derived from the root <\/span>\u2018trid\u2019<\/em> means piercing then everything that pierces through can be called <\/span>tri\u0146a.<\/em> These unending debates are prevalent in Sanskrit grammar and etymology. Several theories are advanced to support one or the other view. Later lexicographers developed many glossaries.<\/span><\/p>\r\n \r\n

2.6. Jyoti\u015fa or Astronomy<\/em><\/strong><\/p>\r\n \r\n

This <\/span>Ved\u0101\u1e45ga<\/em> is called astronomical or astrological calendar. The entire calendar consists of thirty-six verses written almost in modern style. Majority of the scholars cannot assign the date for it beyond 300 B.C. Some even hold that there is no authoritative or genuine <\/span>s\u016btra<\/em> found even today. The most important function of <\/span>Jyoti\u015fa Ved\u0101\u1e45ga<\/em> is to find an appropriate auspicious occasion (day or season) to perform sacrifices. However brief is this treatise it deserved lot of attention for it contains most ancient astronomical ideas. For instance, the measure of the day by <\/span>Muhuryas<\/em> or hours of forty-eight minutes, the division of Zodiac into twenty-seven parts or lunar asterisms (the first of which is called <\/span>k\u0157tika<\/em>), and the traditional place for solstitial points are all found in this treatise. Based on this the scholars attempted to fix the date of the treatise and the entire Vedic literature. The entire Hindu auspicious calendar is derived from this treatise for the performance of rites and ceremonies of domestic and public importance. The entire astronomical and astrological science got slowly got strengthened due to the Hindu priesthood which used this almanac as an important guide for conducting rituals and ceremonies in India. The influence of sun on atmosphere and soil is so conspicuous that it made natural to believe in similar influences of other planets, moon, and stars.<\/span><\/p>\r\n \r\n

People started believing in the power of these and deified them for favours in their personal life. Similarly the Hindu mind did not leave them merely at the level of superstition but started investigating into the movements of heavenly bodies through arithmetical and mathematical calculations. These calculations were given notable credence when there were no mechanical and optical appliances. There were references to some sort of scientific evidence in <\/span>Aitareya-br\u0101hma\u0146a. <\/em>Also in the earliest hymns of the Veda there are reference to stars and their connection with the moon. The phases of moon in the zodiac are also considered to be very significant for time-measurement, and month-making. Perhaps this was done as early as 1400 BC. Interestingly the twenty-seven lunar mansions implied a lunar division of zodiac into twenty-seven equal parts of \u2018130 20\u2019 to each part is also shared by Arabs and Chinese. The names of Indian months are taken from the asterisms in which the moon was supposed to be full at different times of the year. Some of the names are also derived from the ancient Vedic deities such as A\u015bvins.<\/span><\/p>\r\n \r\n

Whatever may be the conclusion one cannot fail to acknowledge the contribution of Hindus to astronomy and astrology for they applied algebra to both these sciences. Then Arabs inherited it and passed it on to the Europe. The earliest Hindu astronomer who is well-known for his contribution to this field is \u0100ryabhata. His three important works <\/span>\u0100ryabh\u0101tia<\/em>, <\/span>Da\u015bag\u012btika,<\/em> and <\/span>\u0100rya\u015fta-\u015fata <\/em>inspired astronomical research in the Indian-subcontinent. He wrote about diurnal revolution of earth on its axis and causes for the true theory of lunar and solar eclipses. Then another important Hindu astronomer who is well-known for his work <\/span>Pa\u0148ca-\u015biddh\u0101ntika<\/em> is Var\u0101hamihira. This work contains chapters on arithmetic and algebra. Followed by his is another prominent Hindu astronomer Bh\u0101sakara the author of <\/span>Sidd\u0101nta-\u015biroma\u0146i.<\/em> These are some of the notable contributions of the ancient Indian philosophers to <\/span>jyoti\u015fa.<\/em><\/p>\r\n \r\n

3.Summary<\/strong><\/p>\r\n \r\n

To conclude, the <\/span>Ved\u0101\u1e45gas<\/em> as important subsidiaries are used as aids to interpret and understand the quintessence of the Vedas. Each one of them has its relevance when the Vedas are taken up for highlighting their contents. As stated earlier, without these aids the contents of the Vedas would be unintelligible for the posterity. Thus the ancient Indian philosophers have accorded due importance to the <\/span>Ved\u0101\u1e45gas<\/em>. Some of them such as etymology, grammar, and astronomy have developed their own philosophies.<\/span><\/p>\r\n\r\n<\/div>\r\n\r\n\r\n\r\n
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