{"id":51,"date":"2019-09-05T04:48:21","date_gmt":"2019-09-05T04:48:21","guid":{"rendered":"http:\/\/icp05.epgpbooks.inflibnet.ac.in\/?post_type=chapter&p=51"},"modified":"2019-09-05T05:08:24","modified_gmt":"2019-09-05T05:08:24","slug":"veda%e1%b9%85gas-sik%e1%b9%a3a","status":"publish","type":"chapter","link":"https:\/\/ebooks.inflibnet.ac.in\/icp05\/chapter\/veda%e1%b9%85gas-sik%e1%b9%a3a\/","title":{"rendered":"Ved\u0101\u1e45gas – \u015aik\u1e63\u0101"},"content":{"raw":"
\"epgp<\/a>\r\n<\/span><\/div>\r\n \r\n\r\n \r\n\r\n \r\n\r\n \r\n\r\n \r\n
\r\n

\u00a0 \u00a0 1.\u00a0\u00a0<\/strong>Introduction<\/strong><\/p>\r\n \r\n

Out of the six Ved\u0101\u1e45gas, viz. \u015aik\u1e63\u0101 (Phonetics), Vy\u0101kara\u1e47am (Grammar), Chandas (Prosody), Niruktam (Semantics and Thesaurus), Jyoti\u1e63am (Astrology) and Kalpa (Practice of Rites), \u015aik\u1e63\u0101 is considered as the nose (\u0918\u094d\u0930\u093e\u0923\u092e\u094d - ghr\u0101\u1e47am) of Vedapuru\u1e63a (knowledge personified). Unlike in other languages, pronunciation has been given utmost importance in Sanskrit. Different speech organs, places for different letters, the efforts, the accents, how letters are produced, the virtues and vices of pronunciation, the problem with mis-pronunciation etc. are discussed in this Ved\u0101\u1e45ga. One should learn \u015aik\u1e63\u0101 and then only go for Vy\u0101kara\u1e47am etc.<\/p>\r\n \r\n

2.\u00a0\u00a0<\/strong>Origin of \u015aik\u1e63\u0101<\/strong><\/p>\r\n \r\n

\u015aik\u1e63\u0101 may be traced to \u015a\u012bk\u1e63\u0101vall\u012b1 (the creeper of \u015aik\u1e63\u0101), a chapter in Taittir\u012byopani\u1e63at (a part of the K\u1e5b\u1e63\u1e47ayajurveda) where the following mantra is found:<\/p>\r\n \r\n

\u0936\u0940\u0915\u094d\u093e\u093e\u0902 \u0935\u094d\u092f\u093e\u0916\u094d\u092f\u093e\u0938\u094d\u092f\u093e\u092e\u0903\u0964 \u0935\u0923\u0923\u0938\u094d\u0938\u094d\u0935\u0930\u0903\u0964 \u092e\u093e\u0924\u094d\u0930\u093e \u092c\u0932\u092e\u094d\u0964 \u0938\u093e\u092e \u0938\u0928\u094d\u0924\u093e\u0928\u0903\u0964 \u0907\u0924\u094d\u092f\u0941\u0915\u094d\u0924\u0936\u094d\u0936\u0940\u0915\u094d\u093e\u0927\u094d\u092f\u093e\u092f\u0903\u0965<\/p>\r\n \r\n

\u015b\u012bk\u1e63\u0101\u1e43\u00a0\u00a0\u00a0 vy\u0101khy\u0101sy\u0101ma\u1e25.\u00a0\u00a0\u00a0\u00a0 var\u1e47assvara\u1e25.\u00a0\u00a0\u00a0\u00a0\u00a0 m\u0101tr\u0101\u00a0\u00a0\u00a0 balam.\u00a0\u00a0\u00a0 s\u0101ma\u00a0\u00a0\u00a0 sant\u0101na\u1e25.<\/p>\r\n \r\n

ityukta\u015b\u015b\u012bk\u1e63\u0101dhy\u0101ya\u1e25.<\/p>\r\n \r\n

\u015b\u012bk\u1e63\u0101\u1e43= the phonetics, vy\u0101khy\u0101sy\u0101ma\u1e25 = we will comment, var\u1e47a\u1e25 = letters, svara\u1e25 = accent, m\u0101tr\u0101 = short vowel etc., balam = effort, s\u0101ma = pronunciation of letters in medium pace (madhyam\u0101v\u1e5btti), sant\u0101na\u1e25 = sa\u1e43hit\u0101<\/p>\r\n \r\n

1 In Veda there may be slight difference in the form of a \u015aabda, but not in the meaning \u2013 this will be discussed in Vy\u0101kara\u1e47am and M\u012bm\u0101\u1e43s\u0101.\u00a0or morphophonemics (sandhi), iti ukta\u1e25 \u015b\u012bk\u1e63\u0101dhy\u0101ya\u1e25 = this is the chapter of \u015aik\u1e63\u0101.<\/span><\/p>\r\n \r\n

We will clearly state the science of pronunciation. There are six aspects to be discussed in \u015aik\u1e63\u0101: letter, accent, short\/long vowel etc., the efforts to be put in during pronunciation, pronouncing at medium pace and the sandhi (the change in the form of letters when uttered in quick succession) \u2013 this is called the chapter of \u015aik\u1e63\u0101.<\/span><\/p>\r\n \r\n

There are thirty seven or so \u015aik\u1e63\u0101s compiled by different sages of Indian soil. Phonetics (in Modern Linguistics) is a rough translation of \u015aik\u1e63\u0101. The latter deals with many issues related to pronunciation. The term \u015aik\u1e63\u0101 literally means \u2013 the one that trains pronunciation etc. of letters.<\/span><\/p>\r\n \r\n

3.<\/strong>How Letters are Pronounced<\/strong><\/p>\r\n \r\n

P\u0101\u1e47ini in his popular \u015aik\u1e63\u0101 explains the generation of letters (\u0935\u0923\u094b\u0924\u094d\u092a\u0924\u094d\u0924\u0903 \u2013 var\u1e47otpatti\u1e25):<\/span><\/p>\r\n \r\n

\u0906\u0924\u094d\u092e\u093e \u092c\u0941\u0926\u094d\u0927\u0927\u094d\u092f\u093e\u0938\u092e\u0947\u0924\u094d\u092f\u093e\u0930\u094d\u093e\u0923\u0928\u094d\u092e\u0928\u094b \u092f\u0941\u0919\u094d\u0915\u094d\u0915\u094d\u0924\u0947\u0924\u094d\u0935\u0935\u0915\u094d\u092f\u093e \u0964 \u092e\u0928\u0903 \u0915\u093e\u092f\u093e\u0924\u094d\u093f\u092e\u093e\u0939\u0924\u094d\u0928\u094d\u0924 \u0938 \u092a\u094d\u0930\u0947\u0930\u092f\u0924\u094d\u0924\u092e\u093e\u0930\u0941\u0924\u092e\u094d\u0965\u096c\u0965 \u092e\u093e\u0930\u0941\u0924\u0938\u094d\u0924\u0942\u0930\u0924\u094d\u0938\u091a\u0930\u0928\u094d\u092e\u0928\u094d\u0930\u093e\u0902\u091c\u0928\u092f\u0924\u094d\u0924 \u0938\u094d\u0935\u0930\u092e\u094d\u0964\u096d \u092a\u0942\u0935\u093e\u0923\u0930\u094d\u0923\u092e\u094d\u0965 \u0938\u094b\u0926\u0940\u0923\u094b \u092e\u0942\u0930\u094d\u0927\u094d\u0928\u092f\u0923\u0924\u094d\u093f\u0939\u0924\u094b\u0935\u0915\u094d\u0924\u094d\u0924\u094d\u0930\u092e\u093e\u092a\u0926\u094d\u092f \u092e\u093e\u0930\u0941\u0924\u0903\u0964 \u0935\u0923\u093e\u0923\u091e\u094d\u091c\u0928\u092f\u0924\u0947\u0924\u0947\u0937\u093e\u093e\u0902\u0924\u094d\u0935\u093f\u093e\u0917\u0903 \u092a\u091e\u094d\u091a\u0930\u094d\u093e \u0938\u094d\u092e\u0943\u0924\u0903\u0965\u096f\u0965<\/span><\/p>\r\n \r\n

\u0101tm\u0101 buddhy\u0101 samety\u0101rth\u0101n mano yu\u1e45kte vivak\u1e63ay\u0101 .<\/span>mana\u1e25 k\u0101y\u0101gnim\u0101hanti sa prerayati m\u0101rutam \u09656\u0965 m\u0101rutast\u016brasi caranmandra\u1e43 janayati svaram. \u0964 7, first half \u0965\u00a0<\/span>sod\u012br\u1e47o m\u016brdhnyabhihato vaktram\u0101padya m\u0101ruta\u1e25.\u00a0<\/span>var\u1e47\u0101\u00f1janayate te\u1e63\u0101\u1e43 vibh\u0101ga\u1e25 pa\u00f1cadh\u0101 sm\u1e5bta\u1e25\u0965 9 \u0965<\/span><\/p>\r\n \r\n

\u0101tm\u0101 = the inner mind, samety\u0101 = having joined (having made a single mental entity) arth\u0101n = the things that are there within in the form of 'sa\u1e43sk\u0101ra', buddhy\u0101 = with its v\u1e5btti (working part), vivak\u1e63ay\u0101 = with a desire to speak, mana\u1e25 = mind, yu\u1e45kte = puts on the job. mana\u1e25 = the mind, \u0101hanti = pushes, k\u0101y\u0101gnim = the fire in the body (the same is called ja\u1e6dhar\u0101gni also and causes hunger), sa\u1e25 = the body-fire, prerayati = drives, m\u0101rutam = the air;<\/span><\/p>\r\n \r\n

m\u0101ruta\u1e25 tu = the air, in turn, caran = while moving, mandra\u1e43= slowly, urasi = in the chest, janayati = generates, svaram = a low sound. sa\u1e25 m\u0101ruta\u1e25 = such an air, ud\u012br\u1e47a\u1e25 = being pushed upwards, m\u016brdhni abhihata\u1e25 = having hit the palate, \u0101padya = having reached, vaktram = the mouth, janayate = generates, var\u1e47\u0101n = letters; te\u1e63\u0101\u1e43 vibh\u0101ga\u1e25 = their division, pa\u00f1cadh\u0101 = five-fold, sm\u1e5bta\u1e25 = said by scholars.<\/span><\/p>\r\n \r\n

The mind is given different names depending on its duty. The inner mind, which keeps the gamut of things within, in the form of 'sa\u1e43sk\u0101ra', puts the things together with intellect (making a single entity) and with a desire to speak, employs the mind. The mind pushes the body-fire, which in turn drives the air. While moving across the chest, the air generates a mild sound. Such an air travels upwards, hits the palate, returns to mouth and produces the letters. Such letters are divided into five types.<\/span><\/p>\r\n \r\n

4.\u00a0<\/strong>Good and Bad Pronunciation<\/strong><\/p>\r\n \r\n

P\u0101\u1e47ini provides a natural example for perfect pronunciation:<\/span><\/p>\r\n \r\n

\u0935\u094d\u092f\u093e\u0918\u094d\u0930\u0940 \u092f\u0930\u094d\u093e \u0939\u0930\u0947\u0924\u094d\u092a\u0941\u0924\u094d\u0930\u093e\u0928\u094d\u0926\u093e\u0902\u0937\u094d\u091f\u094d\u0930\u093e\u092d\u092f\u093e\u093e\u0902\u0928\u0924\u0941\u092a\u0940\u0921\u092f\u0947\u0924\u094d\u0964<\/span><\/p>\r\n

\u093f\u0940\u0924\u093e \u092a\u0924\u0928\u093f\u0947\u0926\u093e\u092d\u092f\u093e\u093e\u0902\u0924\u0926\u094d\u0935\u0926\u094d\u0935\u0923\u093e\u0923\u0928\u094d\u092a\u094d\u0930\u092f\u094b\u091c\u092f\u0947\u0924\u094d\u0965\u0968\u096b\u0965<\/span><\/p>\r\n \r\n

vy\u0101ghr\u012b yath\u0101 haret putr\u0101n da\u1e43\u1e63\u1e6dr\u0101bhy\u0101\u1e43 na tu p\u012b\u1e0dayet .<\/span><\/p>\r\n

bh\u012bt\u0101 patanabhed\u0101bhy\u0101\u1e43 tadvadvar\u1e47\u0101n prayojayet \u0965 25 \u0965<\/span><\/p>\r\n \r\n

yath\u0101 = how, vy\u0101ghr\u012b = a tigress, haret = takes (carries), putr\u0101n = its cubs, da\u1e43\u1e63\u1e6dr\u0101bhy\u0101\u1e43= with its jaws, na tu = but does not, p\u012b\u1e0dayet = cause any pain,\u00a0<\/span>bh\u012bt\u0101 = being scared, patanabhed\u0101bhy\u0101\u1e43= of falling and cutting (accidentally), tadvat = like that, prayojayet = one should use, var\u1e47\u0101n = letters.<\/span><\/p>\r\n \r\n

A tigress carries its cubs with both of her sharp jaws without causing any pain. It is also scared of falling and cutting accidentally. One should pronounce letters like that.<\/span><\/p>\r\n \r\n

The ultimate goal of Veda and Ved\u0101\u1e45gas is Mok\u1e63a (relief from mundane bindings \/ arresting the cycle of birth and death \/ uniting j\u012bv\u0101tma with param\u0101tma, i.e. individual soul with universal soul). P\u0101\u1e47ini in his \u015aik\u1e63\u0101 asserts this aspect:<\/span><\/p>\r\n \r\n

\u090f\u0935\u093e\u0902\u0935\u0923\u093e\u0923\u0903\u092a\u094d\u0930\u092f\u094b\u0915\u094d\u0924\u0935\u094d\u092f\u093e\u0903 \u0928\u093e\u0935\u094d\u092f\u0915\u094d\u0924\u093e\u0903 \u0928 \u091a \u092a\u0940\u0924\u094d\u0921\u0924\u093e\u0903\u0964 \u0938\u092e\u094d\u092f\u0917\u094d\u0935\u0923\u0923\u092a\u094d\u0930\u092f\u094b\u0917\u0947\u0923\u092c\u094d\u0930\u0939\u094d\u092e\u0932\u094b\u0915\u0947\u092e\u0939\u0940\u092f\u0924\u0947\u0965\u0969\u0967\u0965<\/span><\/p>\r\n \r\n

eva\u1e43 var\u1e47\u0101\u1e25 prayoktavy\u0101\u1e25 n\u0101vyakt\u0101\u1e25 na ca p\u012b\u1e0dit\u0101\u1e25. <\/span>samyagvar\u1e47aprayoge\u1e47a brahmaloke mah\u012byate \u0965 31 \u0965<\/span><\/p>\r\n \r\n

eva\u1e43= as explained earlier, var\u1e47\u0101\u1e25 = letters, prayoktavy\u0101\u1e25 = to be pronounced, na avyakt\u0101\u1e25 = they should not be unclear, na ca p\u012b\u1e0dit\u0101\u1e25 = nor pressed, samyagvar\u1e47aprayoge\u1e47a = by good-letter-pronunciation, brahmaloke = in the world of Brahma, mah\u012byate = he is worshipped.<\/span><\/p>\r\n \r\n

The pronunciation of letters is explained in a number of verses and they are to be pronounced like that, neither unclear nor pressed. By good pronunciation of letters, one would attain Mok\u1e63a.<\/span><\/p>\r\n \r\n

A list of bad readers is provided by P\u0101\u1e47ini:<\/span><\/p>\r\n \r\n

\u0917\u0940\u0924\u0940 \u0926\u0940\u0930\u094d\u0918\u0940 \u0924\u094d\u0936\u0930\u0903\u0915\u092e\u094d\u092a\u0940 \u0924\u0930\u094d\u093e \u0924\u094d\u0932\u0924\u094d\u093f\u0924\u092a\u093e\u0920\u0915\u0903\u0964<\/span><\/p>\r\n

\u0905\u0928\u0930\u094d\u0923\u091c\u094d\u091e\u094b\u093d\u0932\u094d\u092a\u0915\u0923\u094d\u0920\u0936\u094d\u091a\u0937\u0921\u0947\u0924\u0947\u092a\u093e\u0920\u0915\u093e\u0930\u094d\u092e\u093e\u0903 \u0965\u0969\u0968\u0965<\/span><\/p>\r\n \r\n

g\u012bt\u012b d\u012brgh\u012b \u015bira\u1e25kamp\u012b tath\u0101 likhitap\u0101\u1e6dhaka\u1e25.<\/span><\/p>\r\n

anarthaj\u00f1o'lpaka\u1e47\u1e6dha\u015bca \u1e63a\u1e0dete p\u0101\u1e6dhak\u0101dham\u0101\u1e25 \u0965 32 \u0965<\/span><\/p>\r\n \r\n

g\u012bt\u012b = one who adds music to speech, d\u012brgh\u012b = one who prolongs the letters, \u015bira\u1e25kamp\u012b = one who moves the head while speaking \/ reciting, tath\u0101 = like that, likhitap\u0101\u1e6dhaka\u1e25 = one who memorizing, needs from the written text, anarthaj\u00f1a\u1e25 = one who does not know the meaning, alpaka\u1e47\u1e6dha\u1e25 ca = also one who speaks in low tone, \u1e63a\u1e6d ete = these six are, p\u0101\u1e6dhak\u0101dham\u0101\u1e25 = readers \/ speakers of inferior quality.<\/span><\/p>\r\n \r\n

Six kinds of speakers \/ readers are considered to be inferior \u2013 one who speaks with musical tone, prolongs the letters, moves the head while speaking, reads from the written text rather than from memory, does not know the meaning, speaks with a feeble voice.<\/span><\/p>\r\n \r\n

The virtues of speech are also listed by P\u0101\u1e47ini:<\/span><\/p>\r\n \r\n

\u092e\u093e\u0930\u094d\u0941\u092f\u0923\u092e\u0915\u094d\u0930\u0935\u094d\u092f\u0924\u094d\u0915\u094d\u0924\u0903\u092a\u0926\u091a\u094d\u091b\u0947\u0926\u0938\u094d\u0924\u0941\u0938\u0941\u0938\u094d\u0935\u0930\u0903\u0964<\/span><\/p>\r\n

\u0930\u094d\u0948\u092f\u0902\u0932\u092f\u0938\u092e\u0930\u094d\u0902\u091a \u0937\u0921\u0947\u0924\u0947\u092a\u093e\u0920\u0915\u093e \u0917\u0941\u0923\u093e\u0903\u0965\u0969\u0969\u0965<\/span><\/p>\r\n \r\n

m\u0101dhuryamak\u1e63aravyakti\u1e25 padacchedastu susvara\u1e25.<\/span><\/p>\r\n

dhairya\u1e43 layasamartha\u1e43 ca \u1e63a\u1e0dete p\u0101\u1e6dhak\u0101 gu\u1e47\u0101\u1e25\u0965 33 \u0965<\/span><\/p>\r\n \r\n

m\u0101dhuryam = sweetness, ak\u1e63aravyakti\u1e25 = clarity of letters, padaccheda\u1e25 tu = using the words vividly, susvara\u1e25 = melody, dhairya\u1e43 = firmness \/ steadiness, layasamartha\u1e43ca= employing the three v\u1e5bttis, viz. druta (quick), Madhya (medium) and vilambita (slow), of speech as per the requirement (v\u1e5bttis will be explained), \u1e63a\u1e6d ete = these six are, p\u0101\u1e6dhak\u0101\u1e25 gu\u1e47\u0101\u1e25 = virtues of a good speaker.<\/span><\/p>\r\n \r\n

There are six virtues which should be employed by a good speaker \u2013 sweetness, clarity of letters, vivid usage of words, melody, firmness and employing the v\u1e5bttis, i.e. druta, madhya and vilambita as per the requirement \/ context.<\/span><\/p>\r\n \r\n

5.<\/strong>Svaras<\/strong><\/p>\r\n \r\n

In Sanskrit language, there is \u0938\u094d\u0935\u0930 (svara = accent). While difference in accent causes difference in meaning in Vedic literature, accent is not given importance in secular literature. The \u0905\u091a\u0903 (aca\u1e25 = vowels) are called \u0938\u094d\u0935\u0930\u093e\u0903 (svar\u0101\u1e25) as they shine with 'svara' and being the 'dharma', ud\u0101tta etc. are also called svar\u0101\u1e25. P\u0101\u1e47ini in his famous work \u0905\u0937\u094d\u091f\u093e\u0927\u094d\u092f\u093e\u092f\u0940 (A\u1e63\u1e6d\u0101dhy\u0101y\u012b = a book having eight chapters) defines the 'svaras' (1-2-29, 30, 31):<\/span><\/p>\r\n \r\n

\u0909\u091a\u094d\u091a\u0948\u0930\u0941\u0926\u093e\u0924\u0903\u0965 \u0967-\u0968-\u0968\u096f \u0965<\/span><\/p>\r\n \r\n

uccairud\u0101tta\u1e25 \u09651-2-29 \u0965<\/span><\/p>\r\n \r\n

uccai\u1e25 = if pronounced in the upper parts, ud\u0101tta\u1e25 = it is called ud\u0101tta.\u00a0<\/span>If the vowel is pronounced in the upper parts, it is called ud\u0101tta.<\/span><\/p>\r\n \r\n

\u0928\u0940\u091a\u0948\u0930\u0928\u0941\u0926\u093e\u0924\u0903\u0965 \u0967-\u0968-\u0969\u0970 \u0965<\/span><\/p>\r\n \r\n

n\u012bcairanud\u0101tta\u1e25 \u09651-2-30 \u0965<\/span><\/p>\r\n \r\n

n\u012bcai\u1e25 = if pronounced in the lower parts, anud\u0101tta\u1e25 = it is called anud\u0101tta.<\/span><\/p>\r\n \r\n

If the vowel is pronounced in the lower parts, it is called anud\u0101tta.<\/span><\/p>\r\n \r\n

\u0938\u092e\u093e\u0939\u093e\u0930\u0903 \u0938\u094d\u0935\u0930\u0930\u0924\u0903 \u0965 \u0967-\u0968-\u0969\u0967 \u0965<\/span><\/p>\r\n \r\n

sam\u0101h\u0101ra\u1e25 svarita\u1e25\u09651-2-31 \u0965<\/span><\/p>\r\n \r\n

sam\u0101h\u0101ra\u1e25 = a combination of ud\u0101tta and anud\u0101tta, svarita\u1e25 = is called svarita.\u00a0<\/span>Svarita is the combination of ud\u0101tta and anud\u0101tta.<\/span><\/p>\r\n \r\n

6.\u00a0<\/strong>M\u0101tr\u0101<\/strong><\/p>\r\n \r\n

Following the time taken for pronunciation the vowels are named \u0939\u094d\u0930\u0938\u094d\u0935 (hrasva = short), \u0926\u0940\u0930\u094d\u0918\u0923 (d\u012brgha = long) and \u092a\u094d\u0932\u0941\u0924 (pluta = longer). The time for these vowels is fixed by Y\u0101j\u00f1avalkya in his \u015aik\u1e63\u0101:<\/span><\/p>\r\n \r\n

\u090f\u0915\u092e\u093e\u0924\u094d\u0930\u094b \u093f\u0935\u0947\u0926\u094d\u0927\u0930\u0938\u094d\u0935\u0903\u0924\u094d\u0926\u094d\u0935\u092e\u093e\u0924\u094d\u0930\u094b \u0926\u0940\u0930\u094d\u0918\u0923\u0909\u091a\u094d\u092f\u0924\u0947\u0964\u00a0<\/span>\u0924\u094d\u0924\u094d\u0930\u092e\u093e\u0924\u094d\u0930\u0938\u094d\u0924\u0941\u092a\u094d\u0932\u0941\u0924\u094b\u091c\u094d\u091e\u0947\u092f\u0903\u0935\u094d\u092f\u091e\u094d\u091c\u0928\u093e\u0902\u0924\u094d\u0935\u0930\u094d\u0923\u092e\u093e\u0924\u094d\u0930\u0915\u092e\u094d\u0965\u0967\u0969\u0965<\/span><\/p>\r\n \r\n

ekam\u0101tro bhaveddhrasva\u1e25 dvim\u0101tro d\u012brgha ucyate.\u00a0<\/span>trim\u0101trastu pluto j\u00f1eya\u1e25 vya\u00f1jana\u1e43 tvardham\u0101trikam \u0965 13 \u0965<\/span><\/p>\r\n \r\n

ekam\u0101tra\u1e25 = the vowel uttered in a single m\u0101tr\u0101, i.e. the time taken for the fall of an eyelid, bhavet = becomes hrasva\u1e25 = hrasva (the short vowel '\u0905' (a) etc.), dvim\u0101tra\u1e25 = the vowel uttered in two m\u0101tras, d\u012brgha ucyate = is called d\u012brgha (the long vowel '\u0906' (\u0101) etc.), trim\u0101tra\u1e25tu = the vowel uttered in three m\u0101tras, pluta\u1e25 j\u00f1eya\u1e25 = is known as pluta (the longer vowel '\u0905\u0969' (a3) etc.) vya\u00f1jana\u1e43 tu = a consonant (\u0939\u0932\u094d\u2013 hal) ardham\u0101trikam = has got a time of half a m\u0101tr\u0101 (the consonant '\u0915' (ka) etc.), i.e. one can utter two consonants in a timespan of a single m\u0101tr\u0101.<\/span><\/p>\r\n \r\n

If the vowel is uttered in a single m\u0101tr\u0101 or the time taken for the fall of an eyelid, then it is called hrasva, if it is two m\u0101tras, then it is d\u012brgha and if takes three m\u0101tras, then it is pluta. A hal (consonant) has got half-a-m\u0101tr\u0101 time. 'a' (\u0905) is hrasva; \u0101 (\u0906)is d\u012brgha; and 'a3' (\u0905\u0969)is pluta. For hal, '\u0915\u094d\u0924\u094d\u0915\u094d'(k k) takes one m\u0101tr\u0101 and for a single consonant, it is half-a-m\u0101tr\u0101.<\/span><\/p>\r\n \r\n

P\u0101\u1e47ini in his A\u1e63\u1e6d\u0101dhy\u0101y\u012b gives a natural example to imitate for the pronunciation of hrasva, d\u012brgha and pluta \u2013<\/span><\/p>\r\n \r\n

\u090a\u0915\u093e\u0932\u094b\u093d\u091a\u094d\u0939\u094d\u0930\u0938\u094d\u0935\u0926\u0940\u0930\u094d\u0918\u0923\u092a\u094d\u0932\u0941\u0924\u0903\u0965 \u0967-\u0968-\u0968\u096d \u0965<\/span><\/p>\r\n \r\n

\u016bk\u0101lo'c hrasvad\u012brghapluta\u1e25\u09651-2-27 \u0965<\/span><\/p>\r\n \r\n

ac = the vowel, \u016bk\u0101la\u1e25 = which has got the time of u, \u016b and u3, i.e. during the crow of cock \u2013 kukkuroko3, hrasvad\u012brghapluta\u1e25 = has to be taken as hrasva, d\u012brgha and pluta respectively.<\/span><\/p>\r\n \r\n

A cock's crow has to be taken as an example of hrasva, d\u012brgha and pluta, i.e. the time taken by a cock to pronounce u, o and o3 (\u0909, \u0913, \u0913\u0969) is the right time to follow.<\/span><\/p>\r\n \r\n

In G\u0101ndharvaveda (the Veda of Music), which is an Upaveda, there are seven svaras - \u1e63a\u1e0dja (sa), \u1e5b\u1e63abha (ri), g\u0101ndh\u0101ra (ga), madhyama (ma), pa\u00f1cama (pa), dhaivata (da) and ni\u1e63\u0101da (ni)<\/span><\/p>\r\n \r\n

\u2013 \"sa-ri-ga-ma-pa-da-ni\". They are born out of ud\u0101tta, anud\u0101tta and svarita \u2013 explains P\u0101\u1e47ini in his \u015aik\u1e63\u0101:<\/span><\/p>\r\n \r\n

\u0909\u0926\u093e\u0924\u0947\u0924\u094d\u0928\u0937\u093e\u0926\u0917\u093e\u0928\u094d\u0930\u094d\u0930\u094c \u0905\u0928\u0941\u0926\u093e\u0924\u090b\u0937\u093f\u0930\u094d\u0948\u0935\u0924\u094c\u0964\u00a0<\/span>\u0938\u094d\u0935\u0930\u0930\u0924\u092a\u094d\u0930\u093f\u0935\u093e \u0939\u094d\u092f\u0947\u0924\u0947\u0937\u0921\u094d\u091c\u092e\u0927\u094d\u092f\u092e\u092a\u091e\u094d\u091a\u092e\u093e\u0903 \u0965\u0967\u0968\u0965<\/span><\/p>\r\n \r\n

ud\u0101tte ni\u1e63\u0101dag\u0101ndharau anud\u0101tta \u1e5b\u1e63abhadhaivatau.\u00a0<\/span>svaritaprabhav\u0101 hyete \u1e63a\u1e0djamadhyamapa\u00f1cam\u0101\u1e25\u0965 12 \u0965<\/span><\/p>\r\n \r\n

ud\u0101tte = in ud\u0101tta, ni\u1e63\u0101dag\u0101ndharau = both ni\u1e63\u0101da and g\u0101ndharva are there, anud\u0101tta = in anud\u0101tta, \u1e5b\u1e63abhadhaivatau = \u1e5b\u1e63abha and dhaivata are there,\u00a0<\/span>ete \u1e63a\u1e0djamadhyamapa\u00f1cam\u0101\u1e25 = these three, i.e. \u1e63a\u1e0dja, madhyama and pa\u00f1cama, svaritaprabhav\u0101\u1e25 hi = are certainly born out of svarita.<\/span><\/p>\r\n \r\n

Both ni\u1e63\u0101da and g\u0101ndharva are born from ud\u0101tta, \u1e5b\u1e63abha and dhaivata from anud\u0101tta, and \u1e63a\u1e0dja, madhyama and pa\u00f1cama are from svarita.<\/span><\/p>\r\n \r\n

7.\u00a0<\/strong>Alphabets and Places of Articulation<\/strong><\/p>\r\n \r\n

P\u0101\u1e47ini in his \u015aik\u1e63\u0101 says there are eight places of articulation:<\/span><\/p>\r\n \r\n

\u0905\u0937\u094d\u091f\u094c \u0938\u094d\u0930\u094d\u093e\u0928\u093e\u0924\u094d\u0928 \u0935\u0923\u093e\u0923\u0928\u093e\u092e\u0941\u0930\u0903\u0915\u0923\u094d\u0920\u0903 \u0924\u094d\u0936\u0930\u0938\u094d\u0924\u0930\u094d\u093e\u0964 \u0924\u094d\u091c\u0939\u094d\u0935\u093e\u092e\u0942\u0932\u093e\u0902\u091a\u0926\u0928\u094d\u0924\u093e\u0936\u094d\u091a \u0928\u093e\u0924\u094d\u0938\u0915\u094b\u0937\u094d\u0920\u094c \u091a \u0924\u093e\u0932\u0941\u091a\u0965 \u0967\u0969 \u0965<\/span><\/p>\r\n \r\n

a\u1e63\u1e6dau sth\u0101n\u0101ni var\u1e47\u0101n\u0101mura\u1e25 ka\u1e47\u1e6dha\u1e25 \u015birastath\u0101.\u00a0<\/span>jihv\u0101m\u016bla\u1e43 ca dant\u0101\u015bca n\u0101siko\u1e63\u1e6dhau ca t\u0101lu ca \u0965 13 \u0965<\/span><\/p>\r\n \r\n

var\u1e47\u0101n\u0101m = for producing letters, a\u1e63\u1e6dau = eight, sth\u0101n\u0101ni = places, ura\u1e25 = chest, ka\u1e47\u1e6dha\u1e25 = throat, \u015bira\u1e25 = roof of palate, tath\u0101 = like that, jihv\u0101m\u016bla\u1e43 ca\u00a0<\/span>=\u00a0 also the root of the tongue, dant\u0101\u1e25 ca = also the teeth, n\u0101sik\u0101 = nose, o\u1e63\u1e6dhau ca = also both the lips, t\u0101lu ca = palate as well.<\/span><\/p>\r\n \r\n

There are eight places where letters are produced \u2013 chest, throat (pharynx), roof of palate, the root of the tongue, teeth, nose, both the lips and palate.<\/span><\/p>\r\n \r\n

The Sanskrit alphabet is as follows:\u00a0<\/span>\u0905\u0906\u0907\u0908\u0909\u090a\u090b\u0960\u090c\u090f\u0910\u0913\u0914\u0905\u093e\u0902\u0905\u0903<\/span><\/p>\r\n \r\n

a \u0101 i \u012b u \u016b \u1e5b \u1e5d \u1e37 e ai o au a\u1e43 a\u1e25\u00a0<\/span>\u0915\u093f\u0917\u0930\u094d\u0918\u0919\u091a\u091b\u091c\u091d\u091e\u091f\u0920\u0921\u0922\u0923\u0924\u0930\u094d\u0926\u0930\u094d\u0928\u092a\u092b\u092c\u093f\u092e<\/span><\/p>\r\n \r\n

ka kha ga gha \u1e45a ca cha ja jha \u00f1a \u1e6da \u1e6dha \u1e0da \u1e0dha \u1e47a ta tha da dha na pa pha ba bha ma<\/span><\/p>\r\n \r\n

\u0930\u0932\u0935\u0936\u0937\u0938\u0939<\/span><\/p>\r\n

ya ra la va \u015ba \u1e63a sa ha<\/span><\/p>\r\n\"\"\r\n

The Sanskrit Alphabet (p20, W. S. Allen)<\/p>\r\n\r\n<\/div>\r\n

The place of articulation of the different letters2 is as follows:<\/p>\r\n

\"\"<\/p>\r\n\"\"\r\n

\r\n\r\n \r\n

hak\u0101ra\u1e43 pa\u00f1camairyuktam antasth\u0101bhi\u015bca sa\u1e43yutam . aurasya\u1e43 ta\u1e43 vij\u0101n\u012by\u0101t ka\u1e47\u1e6dhyam\u0101hurasa\u1e43yutam \u0965P\u0101\u1e47in\u012bya\u015bik\u1e63\u0101, 16\u0965<\/p>\r\n \r\n

hak\u0101ram = the letter 'ha', pa\u00f1camai\u1e25 yuktam = joined with the fifth letters of five vargas, i.e. \u1e45a, \u00f1a, \u1e47a, na and ma, antasth\u0101bhi\u1e25 sa\u1e43yutam ca = also joined with the letters \u2013 ya, ra, la and va, tam aurasya\u1e43 vij\u0101n\u012by\u0101t = it should be knows as born in the chest, asa\u1e43yutam = the letter 'ha' not joined with any other letter, ka\u1e47\u1e6dhyam = is born in the throat, \u0101hu\u1e25 = say the scholars.<\/p>\r\n \r\n

The combination of 'ha' and \u1e45a \/ \u00f1a \/ \u1e47a \/ na \/ ma \/ ya \/ ra \/ la \/ va, i.e. h\u1e45a, h\u00f1a, h\u1e47a, hna, hma, hya, hra, hla and hva, is to be pronounced from the chest. The lone 'ha' is born in the throat. The combination of ha + \u1e45a and ha + \u00f1a is not there in the usages. In words like apar\u0101h\u1e47a, madhy\u0101hna, brahma, b\u0101hya, hrada, prahl\u0101da and \u0101hv\u0101na, 'ha' is to be pronounced carefully, i.e. it should come from the chest.<\/p>\r\n \r\n

8.\u00a0 \u00a0<\/strong>V\u1e5btti<\/strong><\/p>\r\n \r\n

N\u0101rad\u012bya\u015bik\u1e63\u0101 prescribes three v\u1e5bttis (procedures) called druta (quick), madhya (medium) and vilambita (slow) that are useful in articulation of speech:<\/p>\r\n \r\n

\u0905\u092d\u092f\u093e\u0938\u093e\u0930\u094d\u0902\u0930\u0941\u0924\u093e\u093e\u0902\u0935\u0943\u0924\u094d\u0924\u093e\u0902\u092a\u094d\u0930\u092f\u094b\u0917\u093e\u0930\u094d\u0947\u0924\u0941\u092e\u0927\u094d\u092f\u092e\u093e\u092e\u094d\u0964 \u0924\u094d\u0936\u0937\u094d\u092f\u093e\u0923\u093e\u092e\u0941\u092a\u0926\u0947\u0936\u093e\u0930\u094d\u0947\u0915\u0941 \u092f\u093e\u0923\u0926\u094d\u0927\u0935\u0943\u0924\u094d\u0924\u093e\u0902\u0924\u094d\u0935\u0932\u0924\u094d\u092e\u094d\u092c\u0924\u092e\u094d\u0965\u0968\u0967\u0965<\/span><\/p>\r\n \r\n

abhy\u0101s\u0101rtha\u1e43 drut\u0101\u1e43 v\u1e5btti\u1e43 prayog\u0101rthe tu madhyam\u0101m .\u00a0<\/span>\u015bi\u1e63y\u0101\u1e47\u0101mupade\u015b\u0101rthe kury\u0101dv\u1e5btti\u1e43 vilambitam \u0965 21 \u0965<\/span><\/p>\r\n \r\n

abhy\u0101s\u0101rtha\u1e43= for recitation, drut\u0101\u1e43 v\u1e5btti\u1e43 = one should use drutav\u1e5btti, prayog\u0101rthe tu = when speaking with others, madhyam\u0101m = it is madhyam\u0101v\u1e5btti,\u015bi\u1e63y\u0101\u1e47\u0101mupade\u015b\u0101rthe = while teaching students, v\u1e5btti\u1e43 vilambitam = vilambitav\u1e5btti, kury\u0101t = should be employed.<\/span><\/p>\r\n \r\n

Drutav\u1e5btti is for recitation, madhyam\u0101 is for conversation and vilabmita is for teaching students. In drutav\u1e5btti, nine drops flow out of su\u1e63umn\u0101 n\u0101\u1e0d\u012b, in madhyam\u0101, twelve drops and in vilambita, it is sixteen drops.<\/span><\/p>\r\n \r\n

9.<\/strong>General Guidelines<\/strong><\/p>\r\n \r\n

Some general guidelines that are useful in academic field are offered by the sages of some \u015aik\u1e63\u0101 treatises. Y\u0101j\u00f1avalkya offers the following advice regarding which word is authoritative:<\/span><\/p>\r\n \r\n

\u092f\u0941\u0924\u094d\u0915\u094d\u0924\u092f\u0941\u0915\u094d\u0924\u093e\u0902\u0935\u091a\u094b \u0917\u094d\u0930\u093e\u0939\u094d\u092f\u093e\u0902\u0928 \u0917\u094d\u0930\u093e\u0939\u094d\u092f\u093e\u0902\u0917\u0941\u0930\u0941\u0917\u094c\u0930\u0935\u093e\u0924\u094d\u0964\u00a0<\/span>\u0938\u0935\u0923\u0936\u093e\u0938\u094d\u0924\u094d\u0930\u0930\u0939\u0938\u094d\u092f\u093e\u0902\u0924\u0926\u094d\u092f\u093e\u091c\u094d\u091e\u0935\u0932\u094d\u0915\u094d\u0924\u094d\u092f\u0947\u0928\u093f\u093e\u0924\u094d\u0937\u0924\u092e\u094d\u0965 \u092f\u093e\u091c\u094d\u091e\u0935\u0932\u094d\u0915\u094d\u0924\u094d\u092f\u0924\u094d\u0936\u0915\u094d\u093e, \u0968\u0969\u0968 \u0965<\/span><\/p>\r\n \r\n

yuktiyukta\u1e43 vaco gr\u0101hya\u1e43 na gr\u0101hya\u1e43 gurugaurav\u0101t.\u00a0<\/span>sarva\u015b\u0101strarahasya\u1e43 tad y\u0101j\u00f1avalkyena bh\u0101\u1e63itam \u0965Y\u0101j\u00f1avalkya\u015bik\u1e63\u0101, 232 \u0965<\/span><\/p>\r\n \r\n

vaca\u1e25 = any suggestion, yuktiyuktam = if logically correct, gr\u0101hyam = is to be taken as an authority, na = but gr\u0101hya\u1e43= is not to be accepted, gurugaurav\u0101t= due to respect for the teacher, tat = that is, sarva\u015b\u0101strarahasyam = the secret of all \u015b\u0101stras, i.e. all academic disciplines (and outside also), bh\u0101\u1e63itam = thus, it is said, y\u0101j\u00f1avalkyena = by Y\u0101j\u00f1avalkya.<\/span><\/p>\r\n \r\n

One should take a suggestion if it is logically correct but never due to deep respect for one's teacher \/ mother \/ father etc. (i.e. any elderly person). This is the secret of all the academic disciplines revealed by Y\u0101j\u00f1avalkyamahar\u1e63i.<\/span><\/p>\r\n \r\n

Which are the factors that cause the knowledge to perish \u2013<\/span><\/p>\r\n \r\n

\u0906\u0932\u0938\u094d\u092f\u093e\u0924\u094d\u092e\u0942\u093f\u0923\u0938\u093e\u0902\u092f\u094b\u0917\u093e\u0926\u094d\u093f\u092f\u093e\u0930\u094b\u0917\u0924\u094d\u0928\u092a\u0940\u0921\u0928\u093e\u0924\u094d\u0964\u00a0<\/span>\u0905\u0924\u094d\u092f\u0936\u0915\u094d\u0924\u094d\u0924\u094d\u092f\u093e\u091a\u094d\u091a \u092e\u093e\u0928\u093e\u091a\u094d\u091a \u0937\u0924\u094d\u0921\u094d\u093f\u0930\u094d\u0935\u0923\u0926\u094d\u092f\u093e\u0924\u094d\u0935\u0928\u0936\u094d\u092f\u0924\u094d\u0924 \u0965 \u092e\u093e\u0923\u094d\u0921\u0942\u0915\u0940\u0924\u094d\u0936\u0915\u094d\u093e, \u0967\u096e\u0970 \u0965<\/span><\/p>\r\n \r\n

\u0101lasy\u0101t m\u016brkhasa\u1e43yog\u0101d bhay\u0101droganip\u012b\u1e0dan\u0101t.\u00a0<\/span>atya\u015bakty\u0101cca m\u0101n\u0101cca \u1e63a\u1e0dbhirvidy\u0101 vina\u015byati \u0965 M\u0101\u1e47\u1e0d\u016bk\u012b \u015bik\u1e63\u0101, 180 \u0965<\/span><\/p>\r\n \r\n

\u0101lasy\u0101t = due to idleness, m\u016brkhasa\u1e43yog\u0101t = due to company with fools, bhay\u0101t = due to fear, roganip\u012b\u1e0dan\u0101t = due to worry \/ pain from disease, atya\u015bakty\u0101t ca = also due to too much of inability,m\u0101n\u0101t ca = also due to ego, \u1e63a\u1e0dbhi\u1e25 = by these six factors, vidy\u0101 = knowledge, vina\u015byati = would perish.<\/span><\/p>\r\n \r\n

There are six factors due to which the knowledge would perish \u2013 idleness, company with fools, fear, disease, too much of inability and ego.<\/span><\/p>\r\n \r\n

So, one who wants to prosper in terms of knowledge should guard himself against the said six factors.\u00a0<\/span>N\u0101rada explains the daily routine:<\/span><\/p>\r\n \r\n

\u0915\u0943 \u0924\u094d\u0935\u093e\u091a\u093e\u0935\u0936\u094d\u092f\u0915\u093e\u0928\u094d\u0930\u094d\u092e\u093e\u0923\u0928\u094d\u091c\u0920\u0930\u093e\u0902\u092a\u092f\u0941\u0923\u092a\u093e\u0938\u094d\u092f\u091a \u0964\u00a0<\/span>\u092a\u0940\u0924\u094d\u0935\u093e \u0930\u094d\u0942\u092e\u093e\u0902\u0930\u094d\u0918\u0943\u0924\u093e\u0902\u091a\u0948\u0935\u0936\u0941\u0924\u094d\u091a\u093f\u0942\u0923\u0924\u094d\u0935\u093e\u0924\u0924\u094b \u0935\u0926\u0947\u0924\u094d\u0965 \u0928\u093e\u0930\u0926\u0940\u092f\u0924\u094d\u0936\u0915\u094d\u093e, \u096d \u0965<\/span><\/p>\r\n \r\n

k\u1e5btv\u0101 c\u0101va\u015byak\u0101n dharm\u0101n ja\u1e6dhara\u1e43 paryup\u0101sya ca .<\/span>p\u012btv\u0101 dh\u016bma\u1e43 gh\u1e5bta\u1e43 caiva \u015bucirbh\u016btv\u0101 tato vadet \u0965 N\u0101rad\u012bya\u015bik\u1e63\u0101, 7\u0965<\/span><\/p>\r\n \r\n

k\u1e5btv\u0101 ca = having completed, \u0101va\u015byak\u0101n dharm\u0101n = the regular activities, ja\u1e6dhara\u1e43 paryup\u0101sya ca = having satisfied hunger, p\u012btv\u0101 eva = having certainly consumed, dh\u016bma\u1e43 gh\u1e5bta\u1e43 ca = smoke and ghee (clarified butter), \u015buci\u1e25 bh\u016btv\u0101 = being pure, tat\u1e25 = then, vadet = should start learning teaching.<\/span><\/p>\r\n \r\n

Having woken up one should finish the activities of health and hygiene, such as brushing the teeth, cleaning the tongue, taking bath, and those related to Dharma, such as Pr\u0101\u1e47\u0101y\u0101ma, Sandhy\u0101vandanam etc., and then go for breakfast, consume smoke (as per the prescription in \u0100yurveda) and clarified butter (ghee) and then only venture upon learning or teaching. Both smoke and clarified butter are very useful in maintaining good voice and the health of speech organs.<\/span><\/p>\r\n \r\n

10. Effects of Bad Pronunciation<\/strong><\/p>\r\n \r\n

P\u0101\u1e47in\u012bya\u015bik\u1e63\u0101 cautions against any mispronunciation in terms of accent or letter and asserts that such a usage would boomerang:<\/span><\/p>\r\n \r\n

\u092e\u0928\u094d\u0924\u094d\u0930\u094b \u0939\u0940\u0928\u0903 \u0938\u094d\u0935\u0930\u0924\u094b \u0935\u0923\u0923\u0924\u094b\u0935\u093e \u0924\u094d\u092e\u0925\u094d\u092f\u093e\u092a\u094d\u0930\u092f\u0941\u0915\u094d\u0924\u094b\u0928 \u0924\u092e\u0930\u094d\u0923\u092e\u093e\u0939\u0964\u00a0<\/span>\u0938 \u0935\u093e\u0917\u094d\u0935\u091c\u094d\u0930\u094b \u092f\u091c\u092e\u093e\u0928\u093e\u0902\u0924\u094d\u0939\u0928\u0924\u094d\u0938\u094d\u0924 \u092f\u0930\u094d\u0947\u0928\u094d\u0930\u0936\u0924\u094d\u0930\u0941\u0903\u0938\u094d\u0935\u0930\u0924\u094b\u093d\u092a\u0930\u093e\u0930\u094d\u093e\u0924\u094d\u0965\u096b\u0968\u0965<\/span><\/p>\r\n \r\n

mantro h\u012bna\u1e25 svarato var\u1e47ato v\u0101 mithy\u0101prayukto na tamartham\u0101ha .\u00a0<\/span>sa v\u0101gvajro yajam\u0101na\u1e43 hinasti yathendra\u015batru\u1e25 svarato'par\u0101dh\u0101t \u0965 52 \u0965<\/span><\/p>\r\n \r\n

mantra\u1e25 = hymn \/ Vedic sentence, h\u012bna\u1e25 = defective, svarata\u1e25 = by accent, var\u1e47ata\u1e25v\u0101 = or by letter, mithy\u0101prayukta\u1e25 = being employed without the intended purpose,na \u0101ha = does not convey, tam artham = the intended meaning, sa\u1e25 v\u0101gvajra\u1e25 = that weapon of speech, which is like the diamond weapon of Indra, hinasti = hits, yajam\u0101na\u1e43= the doer of the sacrifice, yath\u0101 = in the same way, indra\u015batru\u1e25= the mantra 'indra\u015batru\u1e25 vardhasva' boomeranged and hit the doer of the sacrifice, svarata\u1e25 apar\u0101dh\u0101t = due to the error in accent.<\/span><\/p>\r\n \r\n

A mantra that is defective in terms of accent or letter would not be useful as it does not convey the intended meaning. Moreover it will become a weapon as good as the diamond-weapon of Indra, and boomerangs against the doer. This is what happened when the mantra 'indra\u015batru\u1e25 vardhasva' was employed with a different accent. The following story from Taittir\u012byasa\u1e43hit\u0101 2-5-2-1, p. 1209 or \u015aatapathabr\u0101hma\u1e47a 1-5-2-103, p. 219 (\u015auklayajurveda) is being referred to by the quoted mantra \u2013<\/span><\/p>\r\n \r\n

\u0905\u0930\u094d \u092f\u0926\u092c\u094d\u0930\u0935\u0940\u0924\u094d \u2013 \u0907\u0928\u094d\u0930\u0936\u0924\u094d\u0930\u0941\u0935\u0923\u0930\u094d\u0923\u0938\u094d\u0935\u0947\u0924\u094d\u0924\u0924\u0938\u094d\u092e\u093e\u0926\u0941\u0939\u0948\u0928\u0924\u094d\u092e\u0928\u094d\u0930 \u090f\u0935 \u091c\u0930\u094d\u0918\u093e\u0928\u0964 \u0905\u0930\u094d\u092f\u0926\u094d\u0927 \u0936\u0936\u094d\u0935\u0926\u0935\u0915\u094d\u0937\u094d\u092f\u0924\u094d\u2013 \u0907\u0928\u094d\u0930\u0938\u094d\u092f \u0936\u0924\u094d\u0930\u0941\u0935\u0923\u0930\u094d\u0923\u0938\u094d\u0935\u0947\u0924\u094d\u0924\u0936\u0936\u094d\u0935\u0926\u0941\u0939\u0938 \u0907\u0928\u094d\u0930\u092e\u0947\u0935\u093e\u0939\u0924\u094d\u0928\u0937\u094d\u092f\u0924\u094d\u0964<\/span><\/p>\r\n \r\n

atha yadabrav\u012bt \u2013 indra\u015batrurvardhasveti tasm\u0101du hainamindra eva jagh\u0101na. atha yaddha \u015ba\u015bvadavak\u1e63yat \u2013 indrasya \u015batrurvardhasveti \u015ba\u015bvaduha sa indramev\u0101hani\u1e63yat .<\/span><\/p>\r\n \r\n

Visvar\u016bpa was the son of Tva\u1e63\u1e6d\u0101. The former was killed by Indra. Tva\u1e63\u1e6d\u0101 wanted to avenge and commenced a sacrifice called 'abhic\u0101rahoma' in order to have a son who can kill Indra. Then, while praying to Fire-God (\u0101havan\u012by\u0101gni) a mantra, i.e. 'sv\u0101hendra\u015batrurvardhasva', which means \u2013 \"O! Fire-God! Prosper as a person who can kill Indra\" was guessed. In the mantra '\u015batru' means destroyer and in such a case it should be employed with 'antod\u0101ttasvara' as it is a Tatpuru\u1e63asam\u0101sa, i.e. indrasya \u015batru\u1e25. But the priest employed the same mantra as '\u0101dyud\u0101tta', which is a Bahuvr\u012bhisam\u0101sa, which means 'be born as one, who has got Indra as the destroyer'. As a result Indra became the destroyer of V\u1e5btra, who was just born and got<\/span><\/p>\r\n \r\n

3 First k\u0101\u1e47\u1e0da, fifth prap\u0101\u1e6dhaka, second br\u0101hma\u1e47a, tenth ka\u1e47\u1e0dik\u0101. The \u015aatapathabr\u0101hma\u1e47a is also divided into adhy\u0101yas; in such a scheme, the reference would be 1-6-3-10, i.e. first k\u0101\u1e47\u1e0da, sixth adhy\u0101ya, second br\u0101hma\u1e47a, tenth ka\u1e47\u1e0dik\u0101.\u00a0<\/span>killed. Therefore, in order to avoid such repercussions, one should be careful in his speech actions.<\/span><\/p>\r\n\r\n<\/div>\r\n\r\n\r\n\r\n
you can view video on Ved\u0101\u1e45gas - \u015aik\u1e63\u0101 <\/strong><\/td>\r\n\"\"<\/a><\/td>\r\n<\/tr>\r\n<\/tbody>\r\n<\/table>\r\n \r\n
\r\n\r\nBibliography<\/strong>\r\n