Nirukta – The Science of Defining Vocabulary
(Focus on the methodology of Sage Yaaska)
– Vamshi Krishna Ghanapathi, Mysuru
Preamble:
At the outset, we salute all those noble people, whose incessant efforts had ensured that the traditional heritage in the form of Vedic Scriptures is imparted thru generations in its original pristine form without any distortion.
It is a well known fact, that the Vedic Literature is one of most important sources of Culture and Heritage of this planet, and of course the pride of India. Since time immemorial, our Acharyas had set stringent rules to ensure its passage from generation to generation without any misrepresentation or alteration and dedicated their lives for the continuity of the knowledge, wisdom and principles of Truth as enshrined in our Sanatana Dharma.
It is heartening that more and more support, respect is forthcoming for the Vedic Tradition and its practitioners in India and abroad. However, it shall be noted that most of the efforts and resources are allocated and spent towards the superficial preservation, confined to few Puja Practices and Basic Temple maintenance activity.
In reality, very few practitioners – the Pundits/ Priests/ Purohits and patrons realise the need to restore the roots of these practices and knowledge in the form of Vedic Literature, so that our deeds, pronunciation, understanding of the underlying philosophy are consistent with the roots of the heritage.
True preservation of the knowledge shall be made by the twin modes of
- Protection of the core text and
- Method of interpretation to understand its meaning in correct perspective.
In light of the above mentioned facts, it is laudable that Uttara Pradesh Sanskrit Sansthan is conducting a workshop on Methodology of Interpretation/ Commentary on Vedas. This is an important step towards, restoring the authority and command on the interpretation methodology; which is the most needed for the preservation of our Culture. It is the need of the hour to encourage brilliant students to undertake the study of Vyakarana, Nirukta and allied subjects, after the completion of basic Veda Adhyayana (with memorisation skills) to acquire analytical skills with Sastra Adhyayana.
Now let us examine the concept of encyclopaedia and etymology.
- Encyclopaedia is a reference work (often in several volumes) containing articles on various topics (often arranged in alphabetical order) dealing with the entire range of human knowledge or with some particular speciality.
- Where as Etymology constitutes the study of the sources and development of words, from the perspective of grammar as well as history.
Veda and Sastra from the perspective of interpretation methodology
Traditionally, Veda is compared to Raw Gold Bar and Sastra to the tools to make an ornament. Let us understand what exactly Sastra stands for? Saastra means to dictate. The terms and references in Vedic texts are so vast and general to understand. Hence, to understand the Vedic Sentences in right perspective our Rishis have stipulated that the Vedaangas (affiliated parts of Veda) are essential to know the meaning of Veda.
Artha Gnaana (Knowledge of the meaning) during the chant of each Mantra is equally important along with the recitation. This is the principle propounded in Meemamsa Sastra. (More over, in the worldly context also, it makes sense to know the meaning of a word/ sentence before uttering/ using it.)
Hence, Maharshi Patanjali, in his colossal Commentary on Vyakarana Sutra Ashtadhyaayi Maha even chided the student who stops with the study of the core texts (Veda Moolam) and does not bother to learn its meaning. The comparison in Patanjali Mahaa Bhaashya is so harsh that the student who does stop with the study of Core Vedic Texts is nothing but a porter, who carries greater weights, without ever being able to enjoy the benefits of the load, he carries. Thus the relevance of Vedaangas and Saastras to Vedas is established beyond doubt.
Dealing with the Methodology of interpretation: let us examine the questions involved.
- How can one interpret a word?
- What could be basis for this?
- How can the correlation between sentences, words established?
- And how shall the meaning of various sentences in same text or all the texts be rationalised? How to define the principles to understand them in proper vista?
- How to explain the methodology, for its interpretation with authority? How to amplify the rationale for the approach for the way it is understood and explained?
To know the answers for the above questions, it is essential to understand process of fabrication of a word and its understanding. A word in Samskruta Bhasha is made of the two vital components – Prakruti and Pratyaya. (In essence, knowledge of Prakruti Pratyaya Vibhaaga is Vyaakarana.)
Making of a Word:
Often, the Prakruti of each word is in the form of Dhatu, elaborated by a Krut Pratyaya and further elaborated by a Taddhita Pratyaya. Addition of Pratyaya Suffixes amplifies the meaning to the context. Similarly addition of prefixes of Upasarga; may change/ enhance/ modify the meaning of the Prakruti. This stage is well within the domain of Vyaakarana (Domain).
At many times, the grammarian could be in a quandary about the type/ sort of prepositions/ Pratyaya to be used in the word. Here, the context requires of the reference of Acharya Yaska Maharshi’s great work – Nirukta.
This is similar to the process of a black smith or metal smith, with the ores in his hand and other tools in the other: Depending on the requirement, he will forge the shape or forge a different alloy, as needed. In the context of words, it could be vice versa – a word is uttered and its etymology can be derived later. Many linguists believe that this is the case, where as words are modified first according to the necessity of the context and later rules are framed to govern their usage.
- Understanding a word or sentence:
Generally, let us inspect the process of understanding. The last syllable spoken, assisted by the effect of the uttering of previous syllable causes us to understand the meaning of the word. In turn, the listener’s mind recalls the context, in which the same word was used earlier. Similarly, to understand a new word, we look up for the context and connotation for better understanding. In the same vain, speech of the last word in a sentence; assisted by the pronunciation of previous words, makes the listener understand the meaning.
Though this process is so obvious and normal in daily routine, our mind never ventures to find out its own method of understanding, as the process is so swift and subtle. But, here lies the catch.
Whenever, the mind comes across two or more references about a word (due to its past experiences); it strives to hard to correlate the correct context and interpret. If the contexts are equally relevant or too abstract to understand, it requires an external aid to arrive at the correct meaning. This external aid could be from a teacher, seer, elder or a book. Texts with more intricate and vast references to innumerable subjects, will certainly call for external references, resulting in the compilation of encyclopaedia by the learned.
Each word may have different meaning. Same word (without any alteration of its shape and form can give different meaning depending on the context). For an example: गो GO has myriad meanings – Cow, Ray, Earth, Hair etc.
Without the access to the context, (in which previous words are framed and understood) it is almost impossible to define the exact meaning befitting the context. Hence, (first of such texts to help the process of understanding), the science of definition was compiled by the great Sage Yaaska. This great work is known as Niruktam.
Nirukta – The science of Definition.
The word Nirukta – is derived with a prefix of Nir – and Dhaatu Vacha – Paribhashane निर्, धातु वच (परिभाषणे). निर्दुष्टं उच्यत इति निरुक्तम्। One reference book, which can define the meaning according to the context without failure is called Niruktam.
Genesis and Methodology of Nirukta:
Vedic Verses themselves interpret various terms. The method is often simple and lucid. Let us examine few examples the way Mantra (Hymns) and Brahmana Sentences (Explanatory notes) explain the terminology.
- उदकम् – उदानिषुर्महीमिति तस्मादुदक मुच्यते।
That substance, which encircled ground, is water.
- सम्राट् – यदस्या स्समाभरन्। तत्सम्राज्ञ स्सम्राट्त्वम्।
That is Samraat (Paramount), which has upheld it (Pravargya in this context).
- यद्घ्राँ इत्यपतत्। तद्घर्मस्य घर्मत्वम्।
In the process of Pravargya (A mixture of Boiling Ghee, Milk) preparation; that substance which falls with a bang sound of GhraaN is termed as Gharma. (This is an imitative Soung)
- महतो वीर्यमपप्तदिति। तन्महावीरस्य महावीरत्वम्।
The fall is likened to the valour of a great person. Hence, Amalgamation of a substance (similar to the valour of a great person) with another attribute of virtue (in Ghee); is called Mahaaveera.
- प्रबाहुग्वा अग्रे क्षत्राण्यातेपुः। तेषामिन्द्रः क्षत्राण्यादत्त। नवा इमानि क्षत्राण्यभूवन्निति। तन्नक्षत्राणां नक्षत्रत्वम्।
Nakshatra – Definition: This is the context of a ritual called Vighana – which is prescribed to restore authority of the emperor or the authority of sanctity to wise person. Once, upon a time – may of the royals have undertaken penance inimical to Indra. He was incensed by their deed and extracted the essence of their penance. People started to call them Na Kshatra (incapable of effulgence and governance). Similarly these Nakshatras can be compared to them, as they do not appear to be shining as bright as the Sun.
- स्वं अपीतो भवति। स्वपितीत्याक्षते।
People tend to say, sleep. What exactly is that?? That is the Swam – energy of Aatman is filled in the mind to the brim during sleep. Hence, they call Swapiti.
- यदभ्यजयन्। तदभिजितोभिजित्त्वम्।
Abhijit is one non- standard star in the constellation. This is in between Uttara Ashaadha and Sravana. This is named so to commemorate the great victory, hence the name Abhijit.
- यदरोदीत्। तदनयो रोदस्त्वम्। यएवं वेद। नास्य गृहे रुदन्ति।
In the process of creation, many novel concepts were explained in Chaatur Hotriya Brahmana. One among them explains – The Saguna Brahman had yelled in between two creative mechanisms (made a queer sound) resulting in the vacuum, as we experience in the space. Grief is nothing but a vaccum between positive thoughts and feelings. Once, you realise the cause for grief, you will not see the grief in your house, it goes on to explain.
Such Innocuous and simple illustrations are found in thousands in many Vedic texts.
Sage Yaaska’s Method
Enormity of the task of compiling an exhaustive encyclopaedia is dealt with the profound knowledge and keen observation of various explanations.
Yaaska interpretation methodology has been widely categorised as per the following:
- Giving various different connotations to a word, based on the context
- Enlisting words, which has unique reference
- Synonyms
- Words, which needed etymology
- Words, which are readily available – (which do not require etymology); for which the context and feel of usage shall be explained.
To accomplish this arduous task, in depth knowledge of grammar, rituals with context, mastery in the Meemamsa, Logic (Nyaya) was required. More over, the compilation and etymology method and product has to be vetted by contemporary scholars. It was very important to enlist the opinions of various compatriot sages and put them in correct perspective, which was another virtue of Sage Yaaska. औपमन्यवः। औदुम्बरायणः। वार्ष्यायणिः। शाकटायनः। गार्ग्यः। (Oudumbaraayana, Oupamanyava, Vaarshyaayani, Saakataayana, Gaargya are some of the prominent references/ names found in Nirukta.)
Laden with these virtues, Sage Yaaska has categorised all vocabulary into four patterns, for the purpose of easier interpretation.
.
Types of Words
- Naama
सत्त्वप्रधानानि नामानि। तन्नाम येनाभिदधाति सत्त्वम्। (सत्त्वाभिधायकं नाम) उपक्रम प्रभृत्यपवर्ग पर्यन्तं मूर्तं सत्त्वभूतं सत्त्वनामभिः।
A substance (One with a form) and its attributes were broadly categorised as Noun. Pronouns, Adjectives were part of this category. The list started with the simplest commencement of any work by any one till the achievement of Salvation (Moksha).
- Akhyaata
भावप्रधान माख्यातम्। तदाख्यातं येन भावमभिधीयते। (क्रियावाचक माख्यातम्)
Aakhyaata broadly connotes Action (Kriya). Various words, related to Kriya (including natural attributes of existence and visual attributes of action such as movement), Gerunds, Adverbs fall under this category. However, derivates of Kriya such as Move, travel are listed as Naama.
- Nipaata
निपाता श्चादयः। This is the unique type of words, which are readily available for usage, without the botheration of etymology. Yaaska has enshrined the concept of Nipaata of Vyaakarana Saastra of Sage Panini.
- Upasarga
सर्वे उपसर्गाः प्रादयः। Upasarga is another wonderful concept of Samskruta Language. A
Prefix which can drastically alter, enhance, modify the meaning of a root verb is Upasarga. Hence, there are accorded a special status in Nirukta, as a special category of word.
Nirukta Text
The references mentioned and enshrined in Nirukta are practical to the core. Even the sorting order is also based on reality. Hence, before going into the basics, Nighantu – Encyclopaedia of Synonyms is provided in the beginning, followed by the etymology of the words, beginning with the word Nighantu itself. (One which does not explain itself cannot be expected to do it right for other words.)
Nighantu (Encyclopaedia) and Nirukta (Etymology) are interdependent. One draws strength and reference from each other. Nirukta has 12 Chapters.
First of chapter explains the concept and genesis of four types of words, Naama, Akhyaata, Nipaata and Upasarga.
Sage Vaarshyaayani correlates the concept of 6 state of existence, common in all beings to the state of words too. षड्भावविकाराः – जायते, अस्ति, विपरिणमते, वर्धते, अपक्षीयते, नश्यतीति।
Practicality is the most important facet of Nirukta. Hence, the scripture starts with the interpretation of term Pruthivee (earth) which is the basis of our existence. It continues with the interpretation of various terms related to physics and metaphysics.
(पृथिवीनामानि।, हेम नामानि, अन्तरिक्ष नामानि।, नभो नामानि, रश्मिनामानि, दिङ्नामानि, उषो नामानि।)
Now, we will examine some of the examples:
For example: आचार्यः – आचारं ग्राहयति। आचिनोत्यर्थान् बुद्धिम्। । Aachaarya is one who gathers and imparts noble practices. Or it can be construed that one, who collects the various concepts and ideas is Aachaarya.
द्वितीयोध्यायः
This is the most important chapter from the point of linguistics. Second Chapter explains the method of interpretation. To conclude the meaning of each term, it is pertinent to think from different vistas. Hence, each of term will take into considereation;
- Relevant Dhaatu
- Derivatives of Different Vibhakti
- Swara Sutra
- Traditional Back Ground
- Mythological Reference
- Possible Doubts
- Natural Understanding
- Artificial purport of inference
- Matching the over all context
निर्वचन रीतिः। येषु पदेषु स्वरसंस्कारौ समर्थौ प्रादेशिकेन विकारेणान्वितौ स्यातां तथा तानि निर्ब्रूयात्। अथ अनन्विते अर्थे अप्रादेशिके विकारे अर्थनित्यः परीक्षेत। केनचिद् वृत्तिसामान्येन। अविद्यमाने सामान्ये अप्यक्षर वर्ण सामान्यात् निर्ब्रूयात्। (न त्वेव न निर्ब्रूयात्, न संस्कार माद्रियेत, विशयवत्यो हि वृत्तयो भवन्ति। यथार्थं विभक्ती स्सन्नमेत्।)
Let us examine an example:
राज पुरुषः – राज्ञः पुरुषः।
राजते भासत इति राजा।
पुरुषः – पुरि सादः(षादः), पुरि शयः।, पूरयतेर्वा।
Each of the interpretation is backed up by the respective Mantra, from a Veda Sakha to authenticate the version of the compiler.
यस्मात् परं नापरमस्ति किञ्चिद् यस्मान्नाणीयो न ज्यायोस्ति कश्चित्।
वृक्ष इव स्तब्धो दिवि तिष्ठत्येक स्तेनेदं पुर्णं पुरुषेण सर्वम्।।
Another example of the term: Samudra
समुद्रः – समुद्द्रवन्त्यस्मादापः, समभिद्रवन्त्येन मापः, संमोदन्तेस्मिन् भूतानि, समुदको भवति। समुनत्तीति वा। तयोर्विभावः।
Samudra – is something, from which water flows in upward direction (Deep Sea) in a state of upheaval. Or Samudra is something, into which direction all waters flow; Samudra is something, which causes glee to many creatures; or a source of wetness etc.
शाकपूणि कथा । देवापि – इतिहासः।
Few interesting stories to narrate the derivative of each term are included in Nirukta. Saaka Pooni was one sage, who wanted to visualise each of the terms and words in the form of deity. The celestials obliged and he was instrumental in getting various terms explained. Devaapi was a great son of King Santanu, who was deprived of the right to kingdom, which he accepted with prudence and resorted to penance. However, celestials did not consider this unnatural act of the king (superseding the elder son) and resulted in the horrible drought.
Later, the king realised his mistake and corrected the anomaly. Devaapi was another great person, who administered the ritual to propitiate the deities with exact accents and correct feel, which resulted in timely bountiful rainfall.
3. नैघण्टु काण्डम्। , एकार्थं अनेक शब्दम्।
From Third Chapter to 6th Chapter, earlier Nighantu was explained in detail. As mentioned earlier, different connotations to each word, Names of different Rituals, Synonyms of Almighty are discussed. कर्मनामानि, ईश्वर नामानि
4. नैगम काण्डम्। एकार्थान्येक शब्दानि। In the Fourth Chapter, Unique references (Single Term with Single denotation) are explained.
5 & 6 नैगम काण्डम्।
Fifth and Sixth Chapters are Naigama Kanda.
Remaining Six chapters detail the names and references to various deities. In defining each of the texts, primary strength of Sage Yaaska was to accommodate differing and distinguished views. Hence, we come across various terms explaining myriad deeds and acts of several deities, in each of the noun.
Utility of Nirukta and Explanatory methods:
स्थाणुरयं भारहारः किलाभू दधीत्य वेदं न विजानाति योर्थम्।
योर्थज्ञ इत् सकलं भद्रमश्नुते नाकमेति ज्ञानविधूतपाप्मा।।
Without judiciously applying the mind, in the usage of Mantra, the ritual or recital would be vain. A person, without the knowledge of the meaning and etymology of the words in a Mantra is similar to Wood Cutter, who carries the load for someone, but never makes use of it.
Hence, let us make use of this great text and its philosophy to become wise and knowledgeable enough to chant the Mantra in perfection and understand its purport in correct perspective.
यद् गृहीत मविज्ञातं निगदेनैव शब्द्यते। अनग्वाविव शुष्कैधो न तज्ज्वलति कर्हिचित्।।
This is a brief note on the Nirukta of Sage Yaaska
By Vamshi Krishna Ghanapathi,
Avadhoota Datta Peetham, SGS Ashrama, Mysuru 570025.
The author can be reached at vedascholar@gmail.com