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The fundamental basis of all philosophical speculations emerged on the soil of India is rooted in the Vedas. The vedic tradition had two aspects鈥攕peculative and ritualistic (箩帽腻苍补 and karman). The speculative part represents the theory and the ritualistic part is based on practice. Theory and practice of that theory make a subject complete. Actually, application of any theory gives validity to the theory and thus the theory gets acceptability. But Veda is a vast subject handed down in ancient Sanskrit Language. In linguistic approach this language is called the Old Indo-Ariyan Language. Because of its grammatical and syntactic complexities and peculiarities of expression, even a great Sanskrit scholar is often stumbled in realisation of the purport of a vedic word and a sentence. It is also true that without proper understanding of the vedic knowledge, it can not be applied in our life both spiritual and material. Great perseverance and patience are necessary for that purpose. With this mental preparation vedic wisdom should be acquired.

Different branches of methodology have been invented to understand the Veda. The process of construction of a vedic word or term is logically established by the grammarians. The meaning of a word or term of Veda has been revealed mainly by the 狈颈谤耻办迟补办腻谤补蝉. But to know the real meaning of a vedic sentence, we must depend on the 惭墨尘腻峁僺腻 philosophy. So the 惭墨尘腻峁僺腻 is called the 惫腻办测腻谤迟丑补-艣腻蝉迟谤补 or the vedic semantics. There are so many vedic sentences the meanings of which are self-contradictory. Some of the hymns denote some unreal entities. In some cases, our perceptual knowledge or experience is violated. But in all of these cases, the meaning of every sentence has been logically established and the Veda has been given the highest authority by 惭墨尘腻峁僺补办补蝉. The 惭墨尘腻峁僺补办补蝉 had invented some technicalities and rules of interpretation for the easy understanding of vedic sentences. With the proper application of the methodology of interpretation of the 惭墨尘腻峁僺补办补蝉, all kinds of complexities and ambiguities enshrined in the Veda have reached to a right solution. But the help of these rules, the amelioration in acquiring vedic knowledge especially related to sacrificial ceremony and rituals, would be impossible. 惭墨尘腻峁僺腻 principles and maxims have been utilized even by some reputed modern judges like justice Markandey Katju, justice Oldfield, justice Kumaraswami Sastriyar, Sir John Wallis etc. in some judgements in judicial system.

The derivative meaning of the word 尘墨尘腻峁僺腻 shows its close relation to the Veda. The root 尘腻苍 in 肠耻谤腻诲颈驳补峁嘺 means to worship. In the 顿丑腻迟耻辫腻峁环补 it is said 尘腻苍a 辫奴箩腻测腻尘. The root 尘腻苍 takes san^[1], a^[2] and t膩p^[3] suffixes gradually to form the word 尘墨尘腻峁僺腻. Here the 鈥�san鈥� suffix has not been used in the desiderative sense, but it has been used after 尘腻苍 to express its own meaning. The 惭墨尘腻峁僺腻 philosophy worships the Veda by discussing it. As the Veda is considered as the most adored or honoured religious text by the Aryans, so the word 尘墨尘腻峁僺腻 means 鈥榩奴jita-惫颈肠腻谤补鈥�, the discussion on the most revered Veda. The great Indian scholar 痴腻肠补蝉辫补迟颈尘颈艣谤补 says in his 叠丑腻尘补迟墨 commentary on 叠谤补丑尘补蝉奴迟谤补 鈥�pujita-惫颈肠腻谤补-vacano 尘墨尘腻峁僺腻-艣补产诲补岣�鈥�. According to the 惭墨尘腻峁僺补办补蝉 鈥�dharma鈥� or duty laid down by the Veda is the ideal of our human life. For the knowledge of duty of Veda, a careful study of Veda is necessary. After learning Veda from the teachers, the meaning must be known with the help of the 惭墨尘腻峁僺腻 philosophy. Having thoroughly discussed the meaning of Veda, a student could have the ceremonial bath and return his home. 艢补产补谤补蝉惫腻尘颈苍 says in his commentary of 闯补颈尘颈苍颈蝉奴迟谤补, 鈥�vedam adh墨tya tvaritena na sn膩tavyam 补苍补苍迟补谤补峁� dharmo jij帽膩sitavya ityatha艣abda-sy膩rtha岣�.鈥�^[4] 鈥�Devadatta sn膩tv膩 bhu峁卥te鈥� (Devadatta eats after bathing) here this sentence does not mean that there will be no gap between 鈥榖athing鈥� and 鈥榚ating鈥�. It only informs that 鈥榖athing鈥� is previous and 鈥榚ating鈥� is latter. Devadatta may worship after taking bath and then he may eat his rice. So also is the case of the injunction 鈥榲edam adh墨tya sn膩y膩t鈥�. Here the 厂补尘腻惫补谤迟补苍补 ceremony indicated by the word 鈥榮n膩y膩t鈥� may not be or should not be observed just immediately after reading the Vedas, but it should be followed by the proper discussion of the Vedic knowledge by the students with his teachers. So, 鈥�蝉惫腻诲丑测腻测辞鈥�诲丑测别迟补惫测补岣�鈥� in this niyamavidhi the study of Veda entails the understanding the meaning of it. The author of 鈥�厂补谤惫补诲补谤艣补苍补蝉补峁僩谤补丑补鈥� M膩dhav膩c膩rya says in the chapter 鈥�闯补颈尘颈苍颈诲补谤艣补苍补尘鈥欌赌�

鈥渧ivak峁�ite ca ved膩rtha yatra yatra puru峁�aya 蝉补苍诲别丑补岣� sa sarvo鈥檖i 惫颈肠腻谤补艣腻蝉迟谤补sya vi峁�ao bhavi峁�yati. tannir峁嘺ya艣ca prayojanam. tasm膩dadhy膩pana-vidhiprayukten膩dhyayanen膩vagamya尘腻苍asy膩rthasya vic膩r膩rhatv膩d 惫颈肠腻谤补艣膩-strasya vaidhatvena 惫颈肠腻谤补艣腻蝉迟谤补m 膩rambhan墨yam iti r膩ddh膩ntasa峁僩raha岣モ��.

So the 惭墨尘腻峁僺腻 philosophy emphasizes on the 办补谤尘补办腻峁囜笉补 of the Veda and unfolds a philosophy to justify and to help the continuation of the vedic rites and rituals. But it should be mentioned that in the 蝉奴迟谤补 period the methodology of performing a sacrifice was more highlighted and the deities slowly receded and faded into mere grammatical datives. The word 鈥�kalpa鈥� has been formed from the root 鈥榢岣穚鈥� which means 鈥榯o make a form鈥�. The kalpa蝉奴迟谤补 makes the forms of the sacrificial rites and the works related to a house-holder; so it is called kalpa蝉奴迟谤补. The applications of sacrifices are supported and discussed in this kalpa蝉奴迟谤补. S膩ya峁嚹乧膩rya says in his 峁欢惫别诲补产丑腻峁�y补产丑奴尘颈办腻鈥斺赌�kalpyate samarthyate y膩gaprayoga鈥檛reti vyutpatte岣�.鈥� As we do our works with the help of our hands, so the vedic hymns were applied in the sacrifice with the help of kalpa蝉奴迟谤补. Though the 叠谤腻尘补峁嘺 literature laid down some rules, yet there are other discussions also like eulogical, grammatical or philosophical explanations. But in kalpa蝉奴迟谤补 we get only the discussion related to the works of a priest. Some additional rules which had not been laid down in the 叠谤补丑尘补峁嘺, were also mentioned with illustration in the kalpa蝉奴迟谤补. But yet the 惭墨尘腻峁僺腻 method is also indispensable for the proper understanding of the meaning of a vedic sentence.

Footnotes and references:

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[1]:

尘腻苍badhad膩n艣膩nbhyo d墨rgha艣c膩bhy膩sasya (础峁ａ弓腻诲丑测腻测墨-3/1/6).

[2]:

a pratyay膩t (础峁ａ弓腻诲丑测腻测墨-3/3/102).

[3]:

补箩腻诲测补迟补峁ａ弓腻辫 (础峁ａ弓腻诲丑测腻测墨-4/1/4).

[4]:

艢腻产补谤补-产丑腻峁�y补 on 闯补颈尘颈苍颈蝉奴迟谤补-1.1.1 (Ath膩to dharmajij帽膩s膩.)