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According to U艣a峁嘺 Bh膩rgab, 顿补峁囜笉补苍墨迟颈 (law of punishment) as sole of all disciplines (惫颈诲测腻), because the fear of punishment induces people to work.

叠峁沨补峁�p补迟颈 posits two disciplines (惫颈诲测腻s) [because livelihood and discipline are essential to society]:

1. 顿补峁囜笉补苍墨迟颈 (law of punishment) and
2. 痴腻谤迟腻 (common speech).

Then the follower of Lord Manu accepted 鈥�罢峁沘测墨, 痴腻谤迟腻 and 顿补峁囜笉补苍墨迟颈, as the three most important disciplines since 罢峁沘测墨, instruct 惫腻谤迟腻 and 顿补峁囜笉补苍墨迟颈. 膧肠腻谤测补 碍补耻峁璱濒测补 recognized that 膧nvik峁Ｄ玨i, 罢峁沘测墨, 痴腻谤迟腻 and 顿补峁囜笉补苍墨迟颈 are the four major disciplines (惫颈诲测腻s).

However 驰腻测腻惫补谤墨测补 搁腻箩补艣别办丑补谤补 enumerates there another one 鈥�厂腻丑颈迟测补-惫颈诲测腻鈥�, as the developed fifth disciplines. C.f.

鈥�辫补帽肠补尘墨 s膩hitya惫颈诲测腻鈥� iti 测腻测腻惫补谤墨测补岣� |
s膩 hi catas峁涐箛膩mapi 惫颈诲测腻n膩峁� ni峁�yanda岣� || 鈥�

- 碍腻惫测补m墨m膩峁僺膩 of 搁腻箩补艣别办丑补谤补: Ch-II, Pp- 4

Because, it is the soul of all other 惫颈诲测腻s (disciplines). This knowledge leads to dharma and artha (prosperity and success). In this 惫颈诲测腻 (discipline) which studies the co-extension of words and meaning is called 厂腻丑颈迟测补-惫颈诲测腻.

鈥�艣avd膩rthayoryath膩vatsahabh膩vena 惫颈诲测腻 s膩hitya惫颈诲测腻 触鈥�

- 碍腻惫测补m墨m膩峁僺膩 of 搁腻箩补艣别办丑补谤补: Ch-II, Pp- 5

驰腻测腻惫补谤墨测补 搁腻箩补艣别办丑补谤补 posits the fourteen 痴颈诲测腻峁ａ弓丑腻苍补蝉 to the traditional ancient 膧肠腻谤测补s by saying:

鈥�t膩n墨m膩ni caturda艣a 惫颈诲测腻sth膩n膩ni yaduta ved膩catv膩ra岣� 峁�a岣峚峁単膩ni catv膩ri 艣膩s膩tr膩峁噄鈥� ity膩c膩ry膩 触鈥�

- 碍腻惫测补m墨m膩峁僺膩 of 搁腻箩补艣别办丑补谤补: Ch-II, Pp- 3

These fourteen 痴颈诲测腻峁ａ弓丑腻苍补蝉 are four Vedas (峁欢, 厂腻尘补, Yajur and Atharva), six 痴别诲腻苍驳补蝉 (艣颈办峁Ｄ�, kalpa, Vyak膩ra峁嘺, Nirukta, Chanda and 闯测辞迟颈峁�) and four 艢腻蝉迟谤补蝉 (膧nvik峁Ｄ玨i, 罢峁沘测墨, 痴腻谤迟腻 and 顿补峁囜笉补苍墨迟颈).

The knowledge acquired through these fourteen sources pertains to all things existing in the three worlds鈥搕he earth, the sky and the haven. Then 驰腻测腻惫补谤墨测补 搁腻箩补艣别办丑补谤补 calls 办腻惫测补 (poetry) the fifteen branch of knowledge after standing the traditional divisions of the 艢腻蝉迟谤补蝉.

He says:

鈥�sakala惫颈诲测腻sth膩nauk膩yatanam 辫补帽肠补诲补艣补峁� 办腻惫测补峁� 惫颈诲测腻sth膩nam 触鈥� iti 测腻测腻惫补谤墨测补岣� |

- 碍腻惫测补m墨m膩峁僺膩 of 搁腻箩补艣别办丑补谤补: Ch-II, Pp- 4

Means:

鈥�办腻惫测补 (poetry) is the second main division of literature, should be classed as another 痴颈诲测腻蝉迟岣�a苍补蝉 as it follows the other. That is posits on fifteen in the list of the 痴颈诲测腻蝉迟岣�a苍补蝉.鈥�

驰腻测腻惫补谤墨测补 搁腻箩补艣别办丑补谤补 also divided literature into two kinds i.e. 艢腻蝉迟谤补蝉 and 碍腻惫测补 thus says:

鈥�艣膩strap奴rvatv膩t k膩vy膩n膩峁� 辫奴谤惫补峁� 艣膩stre峁�vabhinivi艣et nahyapravratitaprad墨p膩ste tattv膩rtha s膩rthamadhyak峁�ayanti 触鈥�

- 碍腻惫测补m墨m膩峁僺膩 of 搁腻箩补艣别办丑补谤补: Ch-II, Pp- 2

Means:

鈥淭he prior knowledge of 艢腻蝉迟谤补 is essential for an appreciation of 碍腻惫测补. The 碍腻惫测补s follows the 艢腻蝉迟谤补蝉 in every way; therefore, none 碍腻惫测补s can be composed without having a good knowledge of the 艢腻蝉迟谤补蝉.鈥�

Study of the 艢腻蝉迟谤补蝉 is too necessary for all the aspirant poets before composing any poetical work. Because, nothing is visible in the dark without the aid of lamp, even so no poet can attempt to create or writing poems without having efficiency knowledge to the 艢腻蝉迟谤补蝉.

驰腻测腻惫补谤墨测补 搁腻箩补艣别办丑补谤补 posits the traditional 膧肠腻谤测补s concepts on six 补峁噂补蝉 and says:

鈥�艣颈办峁Ｄ�, kalpo, vy膩kara峁嘺m, niruktam, chandoviciti岣� 箩测辞迟颈峁�a峁� ca 峁�a岣峚峁単膩ni鈥� 颈迟测腻肠腻谤测腻岣� |

- 碍腻惫测补m墨m膩峁僺膩 of 搁腻箩补艣别办丑补谤补: Ch-II, Pp- 2

Means:

鈥�艢颈办峁Ｄ� (The Science of proper Articulation and Pronunciation or Phonetics), Kalpa (Rituals), 痴测腻办补谤补峁嘺 (Grammer), Chanda (Metrics or the Science of Prosody), 闯测辞迟颈峁�a (Astronomy) and Nirukta (Etymology or explanation of different Vedic words) etc are the six 痴别诲腻苍驳补蝉 (Auxilieries), which are known very much important for the proper study of Vedas.鈥�

Then 搁腻箩补艣别办丑补谤补 incorporated 础濒补峁僰腻谤补艣腻蝉迟谤补 as the Seventh 痴别诲腻苍驳补 (discipline auxiliary to the Vedas).

鈥�upak膩rakatv膩dala峁卥膩ra岣� saptama峁単am鈥� iti 测腻测腻惫补谤墨测补岣� |

- 碍腻惫测补m墨m膩峁僺膩 of 搁腻箩补艣别办丑补谤补: Ch-II, Pp- 3

Means:

鈥�础濒补峁僰腻谤补艣腻蝉迟谤补 is the seventh 痴别诲腻峁単补 (Auxiliaries) of the Vedas.鈥�

A comprehension of the Vedas remains incomplete without an auxiliary knowledge of rhetorical figures. Then 搁腻箩补艣别办丑补谤补 gives an example from the 峁欢惫别诲补 Veda鈥檚 艢濒辞办补 for the embodied self and the pure self with a view to helping the aspirant attain the knowledge of ultimate reality.

鈥�诲惫腻 蝉耻辫补谤峁嚹� sayuj膩 sakh膩y膩 sam膩n峁涐箖vak峁�a峁� pari峁�asvaj膩te |
迟补测辞谤补苍测补岣� 辫颈辫辫补濒补峁� sv膩dvatti ana艣nannanyo abhic膩ka艣墨ti || 鈥�

- 峁欢惫别诲补 Veda: I/ 164/ 20
- 碍腻惫测补m墨m膩峁僺膩 of 搁腻箩补艣别办丑补谤补: Ch-II, Pp-4

Means:

鈥渉ese two birds, united always and known by the same name, closely cling to the same tree. One of them eats the sweet fruits, the other look on without eating.鈥�

The Vedic philosophical meaning explains this stanza as: the two birds are the individual self and the supreme self. The former is pure consciousness conditioned by the body and mind on account of its association with ignorance (A惫颈诲测腻). The other one is pure consciousness unconditioned by any limiting factors鈥搕he Lord himself, who is eternally pure, free and illuminated and is the master or controller of A惫颈诲测腻. They are united always because the individual self is the reflection of the supreme self in the buddhi. The two are inseparable companions like an object and its reflection.

They always bear the same name, that is to say 膧迟尘补苍. The tree is the body. One of them, the individual self or 闯墨惫补 eats, that is to say experiences. Lack of the discrimination of the 闯墨惫补 identifies itself with the body and experiences the pleasant or unpleasant truths of action. The other is the Lord, who is the pure consciousness. He is the controller of both the individual self and the body and is the dethatched witness of their activities.

But, 驰腻测腻惫补谤墨测补 搁腻箩补艣别办丑补谤补 interpreting this Vedic stanza on poetical angle. There the two birds are the two 础濒补峁僰腻谤补蝉 (figures of speech) i.e. 搁奴辫补办补 and 痴测腻迟颈谤别办补 are combined. The human body is the repository of two souls, 闯墨惫补 and 莫艣惫补谤补; they are exists in the body simultaneously. This idea has been metaphorically expressed in this mantra by means of such things as tree, birds etc. the second half 痴测腻迟颈谤别办补 may be explained into following manner: though the two 膧迟尘补苍 are quite similar, one sustains itself by the means of sweet fruits of the tree and other shines even without taking anything. So there we find the superiority of 滨艣惫补谤补. In this way the knowledge of different 础濒补峁僰腻谤补蝉 helps us to properly interpreting the Vedic text.