Nirukta of Yaska
यास्कनिरुक्तम्
Etymology of Vedic words by Yaska.
Shlokas (21)
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Nirukta (Yaska) · Chapter 1 · Verse 1
त्रीणि पदजातानि — नामानि, आख्यातानि, उपसर्गाश्च निपाताश्च। तेषु नामानि सत्त्वप्रधानानि, आख्यातानि भावप्रधानानि॥
trīṇi padajātāni — nāmāni, ākhyātāni, upasargāś ca nipātāś ca | teṣu nāmāni sattvaprādhānāni, ākhyātāni bhāvaprādhānāni ||
Words belong to three classes: Nāma (nouns/nominals — denoting beings/substances), Ākhyāta (verbs — denoting action/process), and Upasarga/Nipāta (prefixes and particles). Nouns primarily denote substances; verbs primarily denote processes.
Definition of Nirukta — Why Etymology is Necessary
Nirukta (Yaska) · Chapter 1 · Verse 1
यस्य वाक्यस्य यान्यर्थप्रत्ययनिमित्तानि तान्येव निरुक्तम्। विज्ञाते ह्यर्थे सम्यक् वेदवाक्यानि संपद्यन्ते॥
yasya vākyasya yāny arthapratyayanimittāni tāny eva niruktam | vijñāte hy arthe samyak vedavākyāni saṃpadyante ||
Nirukta is the explanation of the meanings of words — specifically, the causes of the understanding of meaning in a sentence. When meaning is properly known through Nirukta, the sentences of the Veda come to full fruition.
Four Types of Vedic Words — The Nighantu Classification
Nirukta (Yaska) — Nighantu · Chapter 1 · Verse 1
निघण्टवो नाम वेदशब्दसमाम्नायः। ते पञ्च भागाः — नैघण्टुककाण्डं, नैगमकाण्डं, दैवतकाण्डं च। निघण्टौ संगृहीताः वैदिकाः शब्दाः॥
nighaṇṭavo nāma vedaśabdasamāmnāyaḥ | te pañca bhāgāḥ — naighaṇṭukakāṇḍaṃ, naigamakāṇḍaṃ, daivatakāṇḍaṃ ca | nighaṇṭau saṃgṛhītāḥ vaidikāḥ śabdāḥ ||
The Nighaṇṭu is the collected vocabulary of the Veda — a classified Vedic glossary. It has three main sections: (1) Naighaṇṭuka — synonyms grouped by meaning, (2) Naigama — rare/special Vedic words, (3) Daivata — deity names and their associations. Yaska's Nirukta is the commentary on this Nighaṇṭu.
Grammar Precedes Etymology — Yaska and Shakatayana
Nirukta (Yaska) · Chapter 1 · Verse 12
नैरुक्ता एकपदे सर्वं व्याख्यातमिति मन्यन्ते। शाकटायनो नामधेयानि सर्वाण्याख्यातजानि मन्यते॥
nairukta ekapade sarvaṃ vyākhyātam iti manyante | śākaṭāyano nāmadheyāni sarvāṇy ākhyātajāni manyate ||
The etymologists (Nairuktas) hold that everything is explainable through one fundamental principle. Śākaṭāyana holds that all nouns are ultimately derived from verbal roots (ākhyāta). Yaska partially agrees but qualifies this view.
Kautsa's Challenge — Do Vedic Words Have Meaning?
Nirukta (Yaska) · Chapter 1 · Verse 15
कौत्सो मन्यते — अनर्थकाः सर्वे मन्त्राः। यज्ञार्थं हि संस्कारार्थं वा ते उच्यन्ते, नार्थज्ञानाय॥
kautso manyate — anarthakāḥ sarve mantrāḥ | yajñārthaṃ hi saṃskārārthaṃ vā te ucyante, nārthajñānāya ||
Kautsa argues that all Vedic mantras are without (discernible) meaning — they are uttered merely for ritual purposes (yajña) or purificatory rites, not for semantic understanding. Yaska refutes this position comprehensively, arguing that meaning (artha) is primary in Vedic revelation.
Nirukta as the Ear of the Vedas
Nirukta (Yaska) · Chapter 1 · Verse 17
छन्दः पादौ वेदस्य, कल्पो हस्तौ। ज्योतिषमक्षिणी, निरुक्तं श्रोत्रम्। शिक्षा घ्राणं, व्याकरणं मुखम्॥ तस्माद् वेदाङ्गम् अधीत्य वेदम् अध्यापयेत्॥
chandaḥ pādau vedasya, kalpo hastau | jyotiṣam akṣiṇī, niruktaṃ śrotram | śikṣā ghrāṇaṃ, vyākaraṇaṃ mukham || tasmād vedāṅgam adhītya vedam adhyāpayet ||
Chandas (prosody) are the feet of the Veda, Kalpa (ritual) the hands, Jyotiṣa (astronomy) the eyes, Nirukta the ears, Śikṣā (phonetics) the nose, and Vyākaraṇa (grammar) the mouth. Therefore one should teach the Veda only after studying the Vedāṅgas.
Rishi as Seer of the Mantra — Not Composer
Nirukta (Yaska) · Chapter 1 · Verse 20
साक्षात्कृतधर्माण ऋषयो बभूवुः। ते अवरेभ्यः अमनुष्यवद् उपदिशन्तः मन्त्रान् दर्शयन्तः। ऋषयः मन्त्राणां न कर्तारः, किन्तु द्रष्टारः॥
sākṣātkṛtadharmāṇa ṛṣayo babhūvuḥ | te avarebhyaḥ amanuṣyavad upadiśantaḥ mantrān darśayantaḥ | ṛṣayaḥ mantrāṇāṃ na kartāraḥ, kintu draṣṭāraḥ ||
The Rishis were those who directly perceived/realised the dharma (cosmic law). They revealed the mantras to later generations in a superhuman way. The Rishis are not the authors/composers of mantras — they are the seers (draṣṭā). This is Yaska's foundational statement on Vedic revelation.
Method of Etymology — Deriving Meaning from Roots
Nirukta (Yaska) · Chapter 1 · Verse 20
एकैकस्मिन् पदे अनेके अर्थाः प्रतिपद्यन्ते। यथाशास्त्रं तु व्युत्पादयन् अर्थम् आचष्टे। धातोरेव शब्दः, तस्मात् धात्वर्थो मुख्यः॥
ekaikasmin pade aneke arthāḥ pratipadyante | yathāśāstraṃ tu vyutpādayan artham ācaṣṭe | dhātor eva śabdaḥ, tasmāt dhātvartho mukhyaḥ ||
Multiple meanings can be reached from a single word. The etymologist (Nairuktika) explicates meaning according to the śāstra. Since a word derives from a verbal root (dhātu), the root-meaning is primary. This is the core method of Nirukta — tracing every word back to its verbal root.
The Nature of Sacrificial Animals
Nirukta of Yaska · Chapter 3 · Verse 5
द्विपाच्च पशोर्नाम पशुः प्रजापतिः एकपाद्वा इति ह स्माह शाकपूणिः
dvipad ca paśor nāma paśuḥ prajāpatiḥ ekapād vā iti ha smāha śākapūṇiḥ
The word for a two-footed sacrificial being is paśu. Prajāpati is either two-footed or one-footed, says Śākapūṇi.
Etymology of Agni — Why Fire is Called Agni
Nirukta (Yaska) · Chapter 7 · Verse 1
अग्निरिति कस्मात्? अग्रणीर्भवति यज्ञेषु। अग्निर्नयति देवान्, अग्निर्ग्रसत आहुतीः। अत एव अग्र-नि इत्युच्यते॥
agnir iti kasmāt? agraṇīr bhavati yajñeṣu | agnir nayati devān, agnir grasata āhutīḥ | ata eva agra-ni ity ucyate ||
Why is fire called Agni? Because Agni is the forerunner (agra-nī) — the leader in all rituals. Agni leads the gods (nayati devān) and receives/consumes (grasate) the oblations. Hence the compound: agra + ni = Agni, the one who leads the way.
The Three Realms and the Thirty-Three Gods
Nirukta (Yaska) · Chapter 7 · Verse 5
त्रयो लोकाः — भूः, भुवः, स्वः। त्रयस्त्रिंशत् देवाः — अष्टौ वसवः, एकादश रुद्राः, द्वादश आदित्याः, इन्द्रश्च प्रजापतिश्च॥
trayo lokāḥ — bhūḥ, bhuvaḥ, svaḥ | trayastriṃśat devāḥ — aṣṭau vasavaḥ, ekādaśa rudrāḥ | dvādaśa ādityāḥ, indraś ca prajāpatiś ca ||
The three realms are: Earth (Bhūḥ), Atmosphere (Bhuvaḥ), and Heaven (Svaḥ). The thirty-three gods are: 8 Vasus (nature deities), 11 Rudras (life-forces), 12 Ādityas (solar months), plus Indra and Prajāpati — totalling 33.
Etymology of Indra — The Mighty One
Nirukta (Yaska) · Chapter 10 · Verse 1
इन्द्र इति कस्मात्? इदं दर्दर्ति — शत्रून् हिनस्ति। इन्धे वा, ज्वलत्यनेनेति। इद्रि इति वा — परम् ऐश्वर्यमस्य॥
indra iti kasmāt? idaṃ dardarti — śatrūn hinasti | indhe vā, jvalatyaneneti. idri iti vā — param aiśvaryam asya ||
Why is he called Indra? (1) From the root "id" (to split) — one who shatters enemies; (2) From "indh" (to kindle) — the one by whom the world is kindled/energized; (3) He possesses supreme lordship (parama aiśvarya). Yaska lists multiple valid etymologies.
Etymology of Vayu/Vata — The Wind
Nirukta (Yaska) · Chapter 10 · Verse 10
वायुः कस्मात्? वायत्यग्नेः पुरस्तात् — पुरतो गच्छति। वातः कस्मात्? वाति — स्पन्दते वेगेन। प्राणो वा — सर्वेषां प्राणो भवति॥
vāyuḥ kasmāt? vāyaty agneḥ purastāt — purato gacchati | vātaḥ kasmāt? vāti — spandate vegena | prāṇo vā — sarveṣāṃ prāṇo bhavati ||
Why is he called Vāyu? Because he moves before (puras) the fire — he precedes and fans Agni. Why Vāta? From "vā" (to blow) — he who moves with speed and force. He is also identified as the Prāṇa — the breath of all living beings.
Etymology of Varuna — The All-Enveloper
Nirukta (Yaska) · Chapter 10 · Verse 25
वरुणः कस्मात्? वृणोति सर्वमावृत्य — आच्छादयति। वरिष्ठो वा — श्रेष्ठो देवेषु। वृत्रं वृणुते — वरयति सत्यमिति॥
varuṇaḥ kasmāt? vṛṇoti sarvam āvṛtya — ācchādayati | variṣṭho vā — śreṣṭho deveṣu | vṛtraṃ vṛṇute — varayati satyam iti ||
Why is he called Varuṇa? (1) From "vṛ" (to cover) — he who covers/envelops all; (2) The most excellent (variṣṭha) among the gods; (3) He who chooses/upholds (varayati) truth (ṛta). Varuṇa is the cosmic guardian of truth and moral order.
Etymology of Dyaus — The Sky/Heaven Father
Nirukta (Yaska) · Chapter 10 · Verse 28
द्यौः कस्मात्? द्योतते — दीप्यते, प्रकाशते। दिव् धातोः — दीप्तौ। देवस्य पिता द्यौः। द्यावापृथिवी — मातापितरौ जगतः॥
dyauḥ kasmāt? dyotate — dīpyate, prakāśate | div dhātoḥ — dīptau. devasya pitā dyauḥ | dyāvāpṛthivī — mātāpitarau jagataḥ ||
Why is the sky called Dyauḥ? Because it shines (dyotate), is luminous, radiant. From the root "div" (to shine). Dyauḥ is the Father of the gods (Dyaus Pitā — cognate with Zeus Pater, Jupiter). Heaven and Earth (Dyāvāpṛthivī) are the universal Father and Mother.
Etymology of Soma — The Sacred Plant
Nirukta (Yaska) · Chapter 11 · Verse 1
सोमः कस्मात्? सूयते — निष्पीड्यते यज्ञे। सौम्यो वा — शान्तो मनोहरश्च। सुनोति वा — आनन्दं प्राणिभ्यः ससृजे॥
somaḥ kasmāt? sūyate — niṣpīḍyate yajñe | saumyo vā — śānto manoharaś ca | sunoti vā — ānandaṃ prāṇibhyaḥ sasṛje ||
Why is it called Soma? (1) From "su" (to press) — because it is pressed/extracted during the yajna ritual; (2) Because it is Saumya — gentle and pleasing; (3) Because it generates (sunoti) bliss for living beings. Soma is the divine plant pressed in Vedic ritual, also identified with the Moon.
Etymology of Apah — The Waters
Nirukta (Yaska) · Chapter 11 · Verse 25
आपः कस्मात्? आप्नुवन्ति — व्याप्नुवन्ति सर्वम्। आपयन्ति तृषितान्, प्रीणयन्ति च। व्यापकत्वात् आपः इत्युच्यन्ते॥
āpaḥ kasmāt? āpnuvanti — vyāpnuvanti sarvam | āpayanti tṛṣitān, prīṇayanti ca | vyāpakatvāt āpaḥ ity ucyante ||
Why are Waters called Āpaḥ? Because they pervade (āpnuvanti) everything — they are all-pervasive. They satisfy the thirsty (āpayanti tṛṣitān) and please all beings. Because of their all-pervasiveness, they are called Āpaḥ.
Etymology of Surya — The Sun
Nirukta (Yaska) · Chapter 12 · Verse 1
सूर्यः कस्मात्? सुवत्यर्थान् — प्रेरयति प्राणिनः। सुनोति वा — रश्मिभिः सोमं निष्पीडयति। सरति वा आकाशे — गच्छतीत्यर्थः॥
sūryaḥ kasmāt? suvaty arthān — prerayati prāṇinaḥ | sunoti vā — raśmibhiḥ somaṃ niṣpīḍayati | sarati vā ākāśe — gacchatīty arthaḥ ||
Why is the Sun called Sūrya? (1) From "su" (to impel) — he who impels/motivates all beings; (2) From "su" (to press) — one who extracts the Soma through rays; (3) From "sṛ" (to move) — one who moves through the sky. The Sun is the great cosmic mover.
Etymology of Prithivi — The Earth
Nirukta (Yaska) · Chapter 12 · Verse 14
पृथिवी कस्मात्? पृथुता अस्याः — विस्तृता, पृथु-ई। पृथुर्वैन्य एनाम् अकर्षत् — विस्तारयामास। अत एव पृथिवी नाम जातम्॥
pṛthivī kasmāt? pṛthutā asyāḥ — vistṛtā, pṛthu-ī | pṛthur vainya enām akarṣat — vistārayāmāsa | ata eva pṛthivī nāma jātam ||
Why is Earth called Pṛthivī? Because of her breadth/width (pṛthutā) — she is the broad one. Also: King Pṛthu Vainya (son of Vena) plowed/expanded her, making her cultivable. From Pṛthu's name comes Pṛthivī. The Earth-goddess is the vast, wide provider.
The Eight Vasus — Nature Deities
Nirukta (Yaska) · Chapter 12 · Verse 19
अग्नि, पृथिवी, वायु, अन्तरिक्षम्, आदित्यः, द्यौः, चन्द्रमाः, नक्षत्राणि — अष्टावेते वसवः। वसन्त्यत्र सर्वाणि भूतानीति वसवः॥
agni, pṛthivī, vāyu, antarikṣam, ādityaḥ, dyauḥ, candramāḥ, nakṣatrāṇi — aṣṭāv ete vasavaḥ | vasanty atra sarvāṇi bhūtānīti vasavaḥ ||
The eight Vasus are: Agni (fire), Pṛthivī (earth), Vāyu (wind), Antarikṣa (atmosphere), Āditya (sun), Dyauḥ (sky), Candramā (moon), and Nakṣatras (stars). They are called Vasus because all beings dwell (vasanti) in them — they are the cosmic dwelling-places.
Etymology of Brahman — The Expanding/Supreme
Nirukta (Yaska) · Chapter 13 · Verse 5
ब्रह्म इति कस्मात्? बृहति — बृंहयति — वर्धते। वृद्धत्वाद् बृहत्त्वाद् वा ब्रह्मेत्याचक्षते। सर्वं बृहद् ब्रह्म — यत् सर्वं विभाति॥
brahma iti kasmāt? bṛhati — bṛṃhayati — vardhate | vṛddhatvād bṛhattvād vā brahma ity ācakṣate | sarvaṃ bṛhad brahma — yat sarvaṃ vibhāti ||
Why is it called Brahman? From "bṛh" (to grow, to be great) — that which is great (bṛhat) and which makes all things grow. It is also that which shines through everything. The All-Pervading, All-Growing Reality is Brahman. This root also gives us Bṛhaspati (Lord of growth/speech).