Vedas

From The Book of THoTH (Leaves of Wisdom)

Hindu texts
Śruti
  • Vedas
    • Rig Veda
    • Sama Veda
    • Yajur Veda
    • Atharva Veda
  • Brahmanas
  • Aranyakas
  • Upanishads

Smriti

The Vedas (Sanskrit: वेद) are the main scriptural texts of the Sanatana Dharma, and are a large corpus of texts originating in Ancient India. The Vedas, regarded as śruti ("that which is heard"), form part of an oral tradition in the form of an ancient teacher-disciple tradition. As per Hindu tradition the Vedas were 'revealed' to the Rishis referred to in the texts, not composed or written by them. [1] Even though many historians have tried to affix dates to the Vedas there is as yet no common consensus as there is for the scriptures of other religions. The Vedas are arguably the oldest surviving texts in the world. The Vedanta and Mimamsa schools of Hindu philosophy assert that the Vedas are apaurusheya ("unauthored"), that is, they have neither human nor divine origin, and are eternal in nature. [2] As per Hindu tradition, the sage Vedavyasa divided the Vedas into Rigveda, Yajurveda, Samaveda and Atharvaveda at the beginning of the Kali Yuga.

Contents

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Overview

The Vedas are among the most ancient books in the world, and they are the foundation texts of Hinduism. Veda means knowledge. Any form of Knowledge acquired is considered as a Veda whereby it has no beginning or end. While it might surprise people how a book can have no beginning or end, the ancient Rishis who wrote these accepted that the complete knowledge of the Universe could never fit in any book, so there would always be new things to discover. This philosophy makes Hinduism a very tolerant religion, always ready to accept new ideas from within and without.

The Vedas were compiled by the great sage Krishna Dwipayana during the Dwapara Yuga with the goal to come up with a de-facto standard of education. Upon gathering all the teachings passed on from the Acharyas (Teachers) to their Sishyas (Students) from Kingdom to Kingdom, he compiled them into 4 standard structures; the Rigveda, Yajurveda, Samaveda and Atharvaveda. Upon completion of this great feat he was given the title "Veda Vyasa" which means "Compiler of the Vedas".

The Vedas are considered Shruti (or Sruti), or revealed texts. They were not given by a prophet, but heard by many different Rishis (or very advanced Yogis) during deep meditation. These verses were combined and written in the Vedas in poetic form.

The Vedas mention a number of gods. Dr David Frawley, in his book "Wisdom of the Ancient Seers" mentions "The Gods, though they have a human facet, are not anthropomorphic. The Gods represent not the Divine in the image of Man, but rather man in the image of Divine, in the image of all creation." Regarding the charge of Pantheism, he says in the same book "The natural imagery of the ancients reflects not the Divine reduced to natural world but the natural world as a reflection of the inner truth".

So Agni, the God of Fire, is not normal fire, but the fire of transformation. He burns our inner demons, and lights the way to Enlightenment. Soma, the God of Wine, is the Divine bliss we feel when reach the Divine, and feel him in all creation. Saraswati is not a river or Goddess of a River, but rather the River of Divine knowledge that continuously flows from heaven. When the Demons block this river and the Gods fight them, it is not a literal battle, but a figurative one when the Divine qualties inherent in Man fight the Demons of ignorance.

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Organization

The Mantras are collected into anthologies called Samhitas. There are four Samhitas: the Rk (poetry), Sāman (song), Yajus (prayer), and Atharvan (a kind of priest). They are commonly referred to as the Rigveda, Samaveda, Yajurveda, and Atharvaveda respectively. Each Samhita is preserved in a number of versions or recensions (shakhas), the differences among them being minor, except in the case of the Yajur Veda, where two "White" (shukla) recensions contain the Mantras only, while four "Black" (krishna) recensions interspersed the Brahmana parts among the Mantras.

The Rigveda contains the oldest part of the corpus, and consists of 1028 hymns. The Samaveda is mostly a rearrangement of the Rigveda for musical rendering. The Yajurveda gives sacrificial prayers and the Atharvaveda gives charms, incantations and magical formulae. In addition to these there are some stray secular material, such as legends.

The next category of texts are the Brahmanas. These are ritual texts that describe in detail the sacrifices in which the Mantras were to be used, as well as comment on the meaning of the sacrificial ritual. Each of the Brahmanas is associated with one of the Samhitas. The Brahmanas may either form separate texts, or in the case of the Black Yajur Veda, can be partly integrated into the text of the Samhita. The most important of the Brahmanas is the Shatapatha Brahmana of the White Yajur Veda.

The Aranyakas and Upanishads are theological and philosophical works. They are mystic or spiritual interpretations of the Vedas, and are considered their putative end and essence, and thus known as Vedānta ("the end of the Vedas"). They often form part of the Brahmanas (e.g. the Brhadaranyaka Upanishad). They are the basis of the Vedanta school of Darsana.

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Position and compilation

Hindu tradition regards the Vedas as uncreated, eternal and being revealed to sages (Rishis). The rishi Krishna Dwaipayana, better known as Veda Vyasa – "Vyasa" meaning "editor" or "compiler" – reputedly distributed this mass of hymns into the four books of the Vedas, each book being supervised by one of his disciples. Paila arranged the hymns of the Rig Veda. Those that were chanted during religious and social ceremonies were compiled by Vaishampayana under the title Yajus mantra Samhita (see Yajur-Veda). Jaimini is said to have collected hymns that were set to music and melody — "Saman" (see Sama-Veda). The fourth collection of hymns and chants known as the Atharva Samhita was collated by Sumanta.so the main

Philosophies and sects that developed in the Indian subcontinent have taken differing positions on the Vedas. In Buddhism and Jainism, the authority of the Veda is repudiated, and both evolved into separate religions. The sects which did not explicitly reject the Vedas remained followers of the Sanatana Dharma, which is known in modern times as Hinduism.

Vedic Shakhas and their Geographical Distribution


Shakha

Samhita

 

Brahmana

Aranyaka

Upanishad
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Shakala RV

Oral and Printed

Printed (=Aitareya Brahmana) and Oral (?)

Printed (Aitareya Aranyaka) and Oral (?)

Printed (Aitareya Upanishad) and Oral (?)

Bashkala RV

Manuscript exists with accents and Padapatha.

-

-

-

Shankhayana RV

Manuscript exists with accents and Padapatha.

Printed (=Shankhayana Brahmana)

Printed (=Shankhyana Aranyaka)

Printed as a part of the Aranyaka

Kaushitaki RV

X

Printed (=Kaushitaki Brahmana) and Oral

Manuscript exists

Printed (=Kaushitaki Upanishad)

Ashvalayana RV

Manuscript exists, with accents and Padapatha.

Same as Shakala

Same as Shakala shakha

Same as Shakala shakha

Paingi RV

X

Manuscript might exist

‘Rahashya Brahmana’ lost.

X

Madhyandina YV

Oral and Printed

Oral and Printed (Madhyandina Shatapatha) with accents.

Oral and Printed (=Shatapatha XIV.1-8) with accents,

Oral and Printed (=Brihadaranyaka Upanishad= Shatapatha XIV. 3-8) with accents.

Kanva YV

Oral and Printed

Oral and Printed partially (=Kanva Shatapatha Brahmana) with accents.

Oral and Printed (Book XVII of Kanva Shatapatha) with accents.

Oral and Printed (with numerous commentaries, as ‘Brihadaranyaka Upanishad’) with accents.

Katyayana YV

Manuscript (?)

Manuscript (only first 6 books, rest lost)

X

X

Taittiriya YV

Oral and Printed

Oral and Printed: =Taittiriya Br. and Vadhula Br. (part of Vadhula Srautrasutra)

Oral and Printed (=Taittiriya Aranyaka) with accents.

Oral and Printed (=Taittiriya Upanishad, Mahanarayana Upanishad) with accents.

Maitrayani YV

Oral (partial?) and Printed

Lost

Oral and Printed (=Maitrayani Aranyaka/Upanishad) with accents.

Oral and Printed (virtually same as Aranyaka)

Kathaka YV

Printed. Accents survive only on 1/3 on the text.

Fragments printed and in manuscript)

Printed as ‘Katha Aranyaka’ (almost the entire text from a solitary manuscript)

Printed as Kathaka Upanishad with numerous commentaries. Katha Shiksha Upanishad also published.

Kapishthala YV

Printed (from a fragmentary manuscript. Accents left out)

Small fragment extant in manuscript

X

X

Charaka

Manuscript exists (?)

Lost

In Manuscript (?)

X

Kauthuma SV

Samhita and Samans printed/recorded

Printed (8 Brahmanas in all). Accents lost long back.

None. The Samhita itself has the ‘Aranyaka’.

The famous Chhandogya Upanishad with numerous commentaries

Ranayaniya SV

Manuscripts of Samhita exist. Samans recorded but not printed

Same as Kauthuma with minor differences.

None. The Samhita itself has the ‘Aranyaka’.

Same as Kauthuma.

Jaiminiya/Talavakara SV

Samhita published. Two distinct styles of Saman recitation, partially recorded and published.

Brahmana published (without accents) – Jaiminiya Brahmana, Arsheya Brahmana

Tamil Nadu version of Talavakara Aranyaka (=Jaiminiya Up. Brahmana) published

Famous Kena Upanishad

Shatyayana SV

X (traditions might be similar to Jaminiya SV)

Manuscript (?)

X

X

Paippalada AV

Two versions: Kashmirian (published) and Orissan (partly published, in manuscript, unaccented)

Lost

X

Famous Prashna Upanishad, Sharabha Upanishad etc. – all published.

Shaunaka AV

Printed and Oral traditions alive

Fragmentary Gopatha Brahmana (extant and published). No accents.

X

Mundaka Upanishad (?) published.
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Study

Elaborate methods for preserving the text (memorizing by heart instead of writing), subsidiary disciplines (Vedanga), exegetical literature, etc., were developed in the Vedic schools. Sayana, from the 14th century, is known for his elaborate commentaries on the Vedic texts. While much evidence suggests that everyone was equally allowed to study the Vedas and many Vedic "authors" were women, the later dharmashastras, from the Sutra age, dictate that women and Shudras were neither required nor allowed to study the Veda. These dharmashastras regard the study of the Vedas a religious duty of the three upper varnas (Brahmins, Kshatriyas and Vaishyas). In modern times, Vedic studies are crucial in the understanding of Indo-European linguistics, as well as ancient Indian history.

Many forms of Hinduism encourage the Vedic mantras to be interpreted as liberally and as philosophically as possible, unlike the texts of the three Abrahamic religions. In fact, over-literal interpretation of the mantras is actually discouraged, and even the three layers of commentaries (Brahmanas, Aranyakas, and Upanishads), which form an integral part of the śruti literature, interpret the seemingly polytheistic, ritualistic, and highly complex Samhitas in a philosophical and metaphorical way to explain the "hidden" concepts of God (Ishwara), the Supreme Being (Brahman) and the soul or the self (Atman). Many Hindus believe that the very sound of the Vedic mantras is purifying for the environment and the human mind.

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Cosmogony

The Vedic view of the world and cosmogony sees one true divine principle self-projecting as the divine word, Vaak, 'birthing' the cosmos that we know from 'Hiranyagarbha' or Golden Womb, a primordial sun figure that is equivalent to Surya. The varied gods like Vayu, Indra, Rudra (the Destroyer), Agni (Fire, the sacrifical medium) and the goddess Saraswati (the Divine Word, aka Vaak) are just some examples of the myriad aspects of the one underlying nature of the universe.



The word Veda is often derived from 5 roots these days:

· Vid jnaane: To know

· Vid sattaayaam: To be, to endure

· Vid labhe: To obtain

· Vid vichaarane: To consider

· Vid chetanaakhyaananiveseshu: To feel, to tell, to dwell


To these roots is added the suffix ‘ghaw’ according to Ashtadhyayi 3.3.19, the celebrated text of Sanskrit grammar of Panini. Accordingly, the word Veda means ‘the means by which, or in which all persons know, acquire mastery in, deliberate over the various lores or live or subsist upon them.’


Traditionally, the Vedic literature as such signifies a vast body of sacred and esoteric knowledge concerning eternal spiritual truths revealed to sages (Rishis) during intense meditation. They have been accorded the position of revealed scriptures and are revered in Hindu religious tradition. Over the millennia the Vedas have been handed over generation to generation by oral tradition and hence the name “shruti” or “that which is heard”. According to tradition they are un-authored (apaurusheya) and eternal.


The Vedic literature is also called by several other names –


· Nigama: Traditional wisdom transmitted from generation to generation

· Amnaaya: The root texts or primordial texts of (Hindu) tradition

· Trayi: The Vedic texts comprising of Versified mantras, prose mantras, and melodies.

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Dating

Many historians regard the Vedas as one of the oldest surviving texts. The newest parts of the Vedas are estimated to date to around 500 BCE; the oldest text (RigVeda) is found to have been completed by 1500 BCE after being composed over hundreds of years, but most Indologists agree that a long oral tradition possibly existed before it was written down. (Also see the ancient Egyptian texts "The Story of Sinuhe" and the "Ipuwer Papyrus"). Vedas represent the oldest stratum of Indian literature and according to modern scholars are written in forms of a language which evolved into Sanskrit. They consider the use of Vedic Sanskrit for the language of the texts an anachronism, although it is generally accepted.

Some writers have used astronomical references[3] in the Rigveda to date it to as early as the 4th millennium BC. This astronomical evidence has often been used to support the Out of India theory in relation to origins of the Indo-European languages.

The Hindus fundamental belief is that the Vedas are sanatan - eternal- and apaurusheya - not composed by human entity. At the beginning of every cosmic cycle of brahma, Paramatma utters the divine words. Later, at various periods great rishis perceive these divine words and imparted this knowledge orally through generations. It is believed that this Vedic knowledge totally disappeared at the end of Brahmas cosmic cycle and reappeared again in Brahma's next cycle of creation. Later a part of vedic knowledge was written. Maha Rishi Veda Vyas simplified this one Veda by dividing it into four: Rig, Sam, Yajur, Atharva. In Bharatvarshas true tradition the vedas are eternal.

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Etymology

The word "veda" means "knowledge", and is derived from the root "vid-", Sanskrit for "know", reconstructed as being derived from the Proto-Indo-European root "*weid-", meaning "see" or "know"[4]. "*Weid-" is also the source of the English word "wit", as well as "vision" through Latin. The Czech and Slovak words for "science" are "věda" resp. "veda", derived from western Slavic "vědet" resp. "vedieť" for "know".

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Upavedas

The Upavedas are derived from the Vedas and are specific applications of the teachings of the Vedas. The main Upavedas are:

1. Ayurveda- Indias healing system, it lays more stress on living with nature instead of fighting it, hence preventive instead of corrective medicine.

2. Dhanur Veda- Martial arts.

Ayurveda and Dhanurveda have points in common. They both work with Marma, or natural Pran(Life Energy) that flows in the body. Ayruveda heals the body, while Dhanurveda is used for defending the body. This concept is also known to Chinese as Acupuncture and related Chinese Martial Arts.

3. Stahapatya Veda- Architecture, sculpture and geomancy. Used especially for Temple design.

4. Gandharv Veda- Music, poetry and dance.

Some other fields like Jyotish(Indian Astrology), Tantra(based on the Puranas, which are in turn based on Vedas), Shiksha and Vyakara(Grammar and pronunciation) are also based on the Vedas.

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The six schools of Vedic Philosophy

See Also: Hindu philosophy

  1. Nyaya — The Logical School, founded by Gautama
  2. Vaishesika — Atomic school, founded by Kannada
  3. Samkhya — Cosmic Principle School, founded by Kapila
  4. Yoga — Yoga school (includes Raj, Hatha, Kundalini, and Tantra Yoga), supposedly founded by Hiranyagarbha, although the Bhagavad Gita, Patanjali's Yoga Sutras, and Hatha Yoga Pradipika are the most popular treatises that have survived.
  5. Purva Mimamsa — Ritualistic School, founded by Jamini
  6. Uttara Mimasa/Vedant — Theological School, founded by Badarayana.

Vedanta was made popular by Adi Shankara also called Shankaracharya, who founded the Swami Order of Monks, and established 4 schools (or Maths) in 4 parts of India to carry on teachings of the Vedas in the 7th century.

Yoga is not just Asanas as Westerners see it, but a complete system of Self- and/or God-Realisation. For more details see Wikipedia page on Yoga.

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Views of modern writers

The Vedas were written in poetic language. By literally translating them, Western translators lost some of the poetic beauty. Their interpretations of the shastras are often shallow. Plus, they had to force meanings where there were none. Words like Pantheism, Polytheism are used to describe Hinduism, but this shows the translator's ignorance or bias.

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Sri Aurobindo

One of the best commentaries to the Vedas in the modern times is written by Sri Aurobindo. Rig Veda is considered by many to be a book written by barbaric culture worshipping violent Gods. Sri Aurobindo realised that this was due to the biased view of Westerners who had some preconceived views on Hindu culture.

Taking the cue from Swami Dayananda Saraswati, founder of the Arya Samaj, Sri Aurobindo decided to look for hidden meanings in the Vedas. He looked at the Rig Veda as a psychological book, inspiring the people to move towards God, but in a hidden language.

So Indra is the God of Indriya, or the senses (sight, touch, hear, taste etc). Vayu means air, but in esoteric terms means Prana, or the Life force. So when the Rig Vedas says “Call Indra and Vayu to drink Soma Rasa” they mean use the Mind senses and Prana to receive Divine Bliss (Soma means wine of Gods, but in several texts also means Divine Bliss, as in Right-handed Tantra).

Agni, or God of Fire, is the hidden Divine Spark in us, which we have to fan, so it grows and engulfs our whole body. So the sacrifice of the Vedas actually means sacrificing ones ego to the internal Agni, or Divine spark.

These essays by Sri Aurobindo originally appeared in the Arya, and have been published by Sri Aurobindo Ashram under the titles, The Secret of the Veda, [5] and Hymns to the Mystic Fire. [6].

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David Frawley

The Vedas are hidden in mystic language. The Rishis hid 3-4 esoteric meanings within each verse, and it required good Gurus to explain them.

One of the few Westerners to study the Vedas with an Indian Guru is Dr David Frawley (Vamadeva Shastry). In his excellent book Wisdom of the Ancient Seers he further explores the ideas first propounded by Sri Aurobindo.

He describes Indra as a brave soul, willing to fight evil and darkness. He is the inner Spirit, wanting to break free from the fake shackles of ego.

Frawley, who also studied Ayurveda and Tantra, says Agni also refers to Kundalini, and Soma Rasa to the Sahasra Chakra and the bliss that flows from it. Savitur is the Sun that shines in the darkness of ignorance, and guides us towards the Truth.

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See also

  • Pandit
  • Vedic chant
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References

  1. Moriz Winternitz History of Indian Literature, Vol.1 (Calcutta 1926) p.l
  2. Sri Aurobindo ,The Secret of the Veda[7]. Sri Aurobindo Ashram, Pondicherry. 1972.
  3. Sri Aurobindo, The Upanishads [8]. Sri Aurobindo Ashram, Pondicherry. 1972.
  4. David Frawley, Wisdom of the Ancient Seers
  5. Benjamin Walker Hindu World: An Encyclopedic Survey of Hinduism, (Two Volumes), Allen & Unwin, London, 1968; Praeger, New York, 1968; Munshiram Manohar Lal, New Delhi, 1983; Harper Collins, New Delhi, 1985; Rupa, New Delhi, 2005, ISBN 8129106701.
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External links

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