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Vedas have the following important attributes summarized here, apart from the many other characteristics, as discussed by scholars over ages.

Vedas have the following important attributes summarized here, apart from the many other characteristics, as discussed by scholars over ages.

* आस्तिकत्वम् ॥ Astikatva (Belief in existence of a Supreme power)

* आस्तिकत्वम् ॥ Astikatva (Belief in existence of a Supreme power)

* अलौकिकत्वम् ॥ Brahmajnana (Knowledge of Supreme being)

* अलौकिकत्वम् ॥ Alaukikatva (Brahmajnana-Knowledge of Supreme being)

* अपौरुषेयत्वम् ॥ Apauruṣeya (Authorless)

* अपौरुषेयत्वम् ॥ Apaurusheyatva (Authorless)

* सनातनत्वम् ॥ Sanatana (Eternal)

* सनातनत्वम् ॥ Sanatanatva (Eternal)

* धर्मसाधकत्वम् ॥ Dharmasadhana (Means of Dharma)

* धर्मसाधकत्वम् ॥ Dharmasadhakatva (Means of Dharma)

* सर्वज्ञानमूलकत्वम् ॥ Sarvajnanata (Source of all knowledge)

* सर्वज्ञानमूलकत्वम् ॥ Sarvajnanamulakatva (Source of all knowledge)

In Manusmriti, Manu extensively discusses various aspects of Vedas in the 12th Adhayaya.

In मनुस्मृतिः ॥ Manusmriti, Manu extensively discusses various aspects of Vedas in the 12th अध्यायः ॥ Adhayaya.

=== आस्तिकत्वम् ॥ Astikatva ===

=== आस्तिकत्वम् ॥ Astikatva ===

Astikata is the belief in the existence of a Supreme power, superior to man, called God. This aspect has been described in different flavors by different rishis, scholars and acharyas but the essence of Sanatana Dharma is that they are all Astika or holding a firm belief in the existence of a Supreme Being or force that is all pervading, all encompassing, higher than the man. The Vedas are full of mantras which tell us beyond doubt that this power (God) is not only Supreme but also is One and has no form.<ref name=":0">Vidyamartand, Acharya Dharmadeva. (2008) ''Solutions to Modern Problems in Vedas'' Rajasthan:Sri Ghudmal Prahladkumar Arya Dharmarth Nyas</ref>

आस्तिकता ॥ Astikata is the belief in the existence of a Supreme power, superior to man, called God. This aspect has been described in different flavors by different ऋषि-s || rishis, scholars and आचार्य-s || acharyas but the essence of सनातनधर्मः ॥ [[Sanatana Dharma (सनातन धर्म)|Sanatana Dharma]] is that they are all Astika or holding a firm belief in the existence of a Supreme Being or force that is all pervading, all encompassing, higher than the man. The Vedas are full of mantras which tell us beyond doubt that this power (God) is not only Supreme but also is One and has no form.<ref name=":0">Vidyamartand, Acharya Dharmadeva. (2008) ''Solutions to Modern Problems in Vedas'' Rajasthan:Sri Ghudmal Prahladkumar Arya Dharmarth Nyas</ref><blockquote>उप त्वाग्ने दिवेदिवे दोषावस्तर्धिया वयं | नमो भरन्त एमसि || १४ || (Sama. Veda. 1.1.1.2.14)<ref name=":0" /><ref>Samavedam Kauthumeeya shaka ([https://sa.wikisource.org/wiki/%E0%A4%B8%E0%A4%BE%E0%A4%AE%E0%A4%B5%E0%A5%87%E0%A4%A6%E0%A4%83/%E0%A4%95%E0%A5%8C%E0%A4%A5%E0%A5%81%E0%A4%AE%E0%A5%80%E0%A4%AF%E0%A4%BE/%E0%A4%B8%E0%A4%82%E0%A4%B9%E0%A4%BF%E0%A4%A4%E0%A4%BE/%E0%A4%AA%E0%A5%82%E0%A4%B0%E0%A5%8D%E0%A4%B5%E0%A4%BE%E0%A4%B0%E0%A5%8D%E0%A4%9A%E0%A4%BF%E0%A4%95%E0%A4%83/%E0%A4%9B%E0%A4%A8%E0%A5%8D%E0%A4%A6_%E0%A4%86%E0%A4%B0%E0%A5%8D%E0%A4%9A%E0%A4%BF%E0%A4%95%E0%A4%83/1.1.1_%E0%A4%AA%E0%A5%8D%E0%A4%B0%E0%A4%A5%E0%A4%AE%E0%A4%AA%E0%A5%8D%E0%A4%B0%E0%A4%AA%E0%A4%BE%E0%A4%A0%E0%A4%95%E0%A4%83/1.1.1.2_%E0%A4%A6%E0%A5%8D%E0%A4%B5%E0%A4%BF%E0%A4%A4%E0%A5%80%E0%A4%AF%E0%A4%BE_%E0%A4%A6%E0%A4%B6%E0%A4%A4%E0%A4%BF%E0%A4%83 Prapathaka 1])</ref></blockquote><blockquote>upa tvāgne divedive doṣāvastardhiyā vayaṃ | namo bharanta emasi || 14 || (Sama. Veda. 1.1.1.2.14)</blockquote>Meaning:

=== अलौकिकत्वम् ॥ Alaukikatva (Brahmavidya) ===

=== अलौकिकत्वम् ॥ Alaukikatva (Brahmavidya) ===

The knower of Veda, wherever he stays in whatever ashrama he resides, becomes fit for the realization of Brahman<ref name=":122" />

The knower of Veda, wherever he stays in whatever ashrama he resides, becomes fit for the realization of Brahman<ref name=":122" /><blockquote>वेदशास्त्रार्थतत्त्वज्ञो यत्र तत्राश्रमे वसन् । इहैव लोके तिष्ठन्स ब्रह्मभूयाय कल्पते । । १२.१०२ ।  (Manu. Smri. 12.102)<ref name=":222" /></blockquote><blockquote>vedaśāstrārthatattvajño yatra tatrāśrame vasan । ihaiva loke tiṣṭhansa brahmabhūyāya kalpate । । 12.102 ।  (Manu. Smri. 12.102)</blockquote>

=== अपौरुषेयत्वम् ॥ Apaurusheyatva ===

=== अपौरुषेयत्वम् ॥ Apaurusheyatva ===

[[Sanatana Dharma (सनातन धर्म)|सनातन धर्म || Sanatana Dharma]] based lifestyle of Hindu people living in the Indian subcontinent, advocates that the Vedas are अपौरुषेय ॥ apauruṣeya ("not of a man" and "impersonal, authorless").

सनातनधर्मः || Sanatana Dharma based lifestyle of Hindu people living in the Indian subcontinent, advocates that the Vedas are अपौरुषेयः ॥ apauruṣheya ("not of a man" and "impersonal, authorless").

Shabdakalpadruma gives about the Apaurusheyata of Vedas as <blockquote>धर्म्मब्रह्मप्रतिपादकमपौरुषेयवाक्यम् इति वेदान्तशास्त्रम् </blockquote>Meaning : Vedanta shastram says Vedas propound Apaurusheya or author-less words about Dharma and Brahma.  

शब्दकल्पद्रुमः ॥ Shabdakalpadruma gives about the अपौरिषेयत्व ॥ Apaurusheyata of Vedas as <blockquote>धर्मब्रह्मप्रतिपादकमपौरुषेयवाक्यम् इति वेदान्तशास्त्रम् | </blockquote><blockquote>dharmabrahmapratipādakamapauruṣeyavākyam iti vedāntaśāstram |</blockquote>Meaning : वेदान्तशास्त्रम् ॥ Vedanta shastra says, वेदाः ॥ Vedas propound अपौरुषेयः ॥ Apaurusheya or author-less words about धर्मः ॥ Dharma and ब्रह्मन्॥ Brahman.  

According to Kulluka Bhatta's commentary on Manusmriti (Manusmriti with 9 Commentaries, Page 52)<ref name=":122" />

According to कुल्लुकभट्ट ॥ Kulluka Bhatta's commentary on मनुस्मृतिः ॥ Manusmriti (Manusmriti with 9 Commentaries, Page 52)<ref name=":122" /><blockquote>सनातनं नितेयम् । वेदापौरुषेयत्वपक्ष एव मनोरभिमतः। पूर्वकल्पे ये वेदास्त एव परमात्ममूर्तेर्ब्रह्मणः सर्वज्ञस्य स्मृत्यारूढाः । तानेव कल्पादौ अग्निवायुरविभ्य आचकर्ष।<ref>Dave, Jayantakrishna Harikrishna. (1972) ''[https://archive.org/stream/ManusmritiWith9SktCommentariesDhaveJ.H.BharatiyaVidyaBhavanCompleteAllVolumes/Manusmriti%20with%20%209%20Skt%20Commentaries%20Dhave%20J.H.%20Bharatiya%20Vidya%20Bhavan%20%20%28Complete%20All%20Volumes%29#page/n73/mode/2up Manusmriti with 9 Sanskrit Commentaries, Volume 1]'' Bombay : Bharatiya Vidya Bhavan</ref></blockquote><blockquote>sanātanaṃ niteyam । vedāpauruṣeyatvapakṣa eva manorabhimataḥ। pūrvakalpe ye vedāsta eva paramātmamūrterbrahmaṇaḥ sarvajñasya smṛtyārūḍhāḥ । tāneva kalpādau agnivāyuravibhya ācakarṣa।</blockquote>Kulluka Bhatta's acceptance of the वेदानाम् अपौरुषेयत्वम् ॥ vedānām apauruṣeyatvam is clearly given as above. कुल्लुकः ॥ Kulluka has quoted from the Veda, <blockquote>यथा च श्रुतिः - अग्नेर्ऋग्वेदो वायोर्यजुर्वेद आदित्यात्सामवेद ॥ yathā ca śrutiḥ - agnerṛgvedo vāyoryajurveda ādityātsāmaveda <ref name=":122" /> directly.</blockquote>

=== सनातनत्वम् ॥ Sanatanatva ===

=== सनातनत्वम् ॥ Sanatanatva ===

In the opinion of Manu, Veda is the eternal eye सनातनं चक्षुः of पितृ, देव, and मनुष्य. Veda is beyond the sphere of human power to create (अशक्यम्) and beyond the human comprehension too (अप्रमेयम्).<ref name=":122">Patel, Gautam. (1999). ''Traditional Vedic Interpretations.'' New Delhi : Rashtriya Sanskrit Sansthan</ref>

In the opinion of मनुः ॥ [[Manu (मनुः)|Manu]], Veda is the eternal eye सनातनचक्षुः ॥ Sanatana Chakshu of पितृ || Pitru, देवः || Deva, and मनुष्यः || Manushya. Veda is beyond the sphere of human power to create (अशक्यम् || Ashakya) and beyond the human comprehension too (अप्रमेयम् || Aprameya).<ref name=":122">Patel, Gautam. (1999). ''Traditional Vedic Interpretations.'' New Delhi : Rashtriya Sanskrit Sansthan</ref><blockquote>पितृदेवमनुष्याणां वेदश्चक्षुः सनातनम् । अशक्यं चाप्रमेयं च वेदशास्त्रं इति स्थितिः । । १२.९४ (Manu. Smri. 12.94)<ref name=":222">Manusmriti ([https://sa.wikisource.org/wiki/%E0%A4%AE%E0%A4%A8%E0%A5%81%E0%A4%B8%E0%A5%8D%E0%A4%AE%E0%A5%83%E0%A4%A4%E0%A4%BF%E0%A4%83/%E0%A4%A6%E0%A5%8D%E0%A4%B5%E0%A4%BE%E0%A4%A6%E0%A4%B6%E0%A5%8B%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83 Adhyaya 12])</ref></blockquote><blockquote>pitṛdevamanuṣyāṇāṃ vedaścakṣuḥ sanātanam । aśakyaṃ cāprameyaṃ ca vedaśāstraṃ iti sthitiḥ । । 12.94 (Manu. Smri. 12.94)</blockquote>

=== धर्ममूलकत्वम् ॥ Source of Dharma ===

=== धर्ममूलकत्वम् ॥ Source of Dharma ===

Manusmriti has attached great importance to the Vedas and advocates primarily that the source of Dharma are the Vedas. Secondly its source is attributed to tradition and the virtuous conduct of those who follow the Veda, thirdly, to the customs of holy men and finally आत्मनस्तुष्टिः or satisfaction of the inner self.<ref name=":122" />

मनुस्मृतिः ॥ Manusmriti has attached great importance to the Vedas and advocates primarily that the source of धर्मः ॥ Dharma are the वेदाः ॥ Vedas. Secondly, its source is attributed to tradition and the virtuous conduct of those who follow the Veda, thirdly, to the customs of holy men and finally आत्मनस्तुष्टिः ॥ Atmasantushti (satisfaction of the inner self).<ref name=":122" /><blockquote>वेदोऽखिलो धर्ममूलं स्मृतिशीले च तद्विदाम् । आचारश्चैव साधूनां आत्मनस्तुष्टिरेव च । । २.६ । । (Manu. Smri. 2.6)<ref>Manusmriti ([https://sa.wikisource.org/wiki/%E0%A4%AE%E0%A4%A8%E0%A5%81%E0%A4%B8%E0%A5%8D%E0%A4%AE%E0%A5%83%E0%A4%A4%E0%A4%BF%E0%A4%83/%E0%A4%A6%E0%A5%8D%E0%A4%B5%E0%A4%BF%E0%A4%A4%E0%A5%80%E0%A4%AF%E0%A5%8B%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83 Adhyaya 2])</ref></blockquote><blockquote>vedo'khilo dharmamūlaṃ smṛtiśīle ca tadvidām । ācāraścaiva sādhūnāṃ ātmanastuṣṭireva ca । । 2.6 । । (Manu. Smri. 2.6)</blockquote>Further मनुः ॥ Manu says - The eternal वेदशास्त्रम् ॥ Veda shastra upholds or protects all beings (by being their flawless guideline). Those endeavoring for the welfare of all beings (यज्जन्तः) regard Vedas as their supreme authoritative instrument in achieving it.<blockquote>बिभर्ति सर्वभूतानि वेदशास्त्रं सनातनम् । तस्मादेतत्परं मन्ये यज्जन्तोरस्य साधनम् । । १२.९९ । । (Manu. Smri. 12.99)<ref name=":222" /></blockquote><blockquote>bibharti sarvabhūtāni vedaśāstraṃ sanātanam । tasmādetatparaṃ manye yajjantorasya sādhanam । । 12.99 । । (Manu. Smri. 12.99)</blockquote>मनुः ॥ Manu declares that He alone knows the Dharma who explores the utterances of the ancient sages by the means of reasoning which is not against the Vedas.<ref name=":122" /><blockquote>आर्षं धर्मोपदेशं च वेदशास्त्राविरोधिना । यस्तर्केणानुसंधत्ते स धर्मं वेद नेतरः । । १२.१०६ । । (Manu. Smri. 12.106)<ref name=":222" /></blockquote><blockquote>ārṣaṃ dharmopadeśaṃ ca vedaśāstrāvirodhinā । yastarkeṇānusaṃdhatte sa dharmaṃ veda netaraḥ । । 12.106 । । (Manu. Smri. 12.106)</blockquote>

=== सर्वज्ञानमूलकत्वम् ॥ Source of all knowledge ===

=== सर्वज्ञानमूलकत्वम् ॥ Source of all knowledge ===

According to Brhadyogi-Yajnavalkya-Smriti (Page No. 11 of Ved aur Vedarth)<ref name=":13">Shastri, Jwalanth Kumar. (2009) ''Ved aur vedarth'' Rajasthan: Sri Ghudhmal Prahladkumar Arya Dharmarth Nyasa</ref><ref name=":03" />

According to Brhadyogi-Yajnavalkya-Smriti (Page No. 11 of Ved aur Vedarth)<ref name=":13">Shastri, Jwalanth Kumar. (2009) ''Ved aur vedarth'' Rajasthan: Sri Ghudhmal Prahladkumar Arya Dharmarth Nyasa</ref><ref name=":03" /><blockquote>न वेदशास्त्रादन्यत्तु किंचिच्छास्त्रं हि विद्यते । निःसृतं सर्वशास्त्रं तु वेदशास्त्रात् सनातनम् ॥ (Brha. Smri . 12.1)</blockquote><blockquote>na vedaśāstrādanyattu kiṃcicchāstraṃ hi vidyate । niḥsṛtaṃ sarvaśāstraṃ tu vedaśāstrāt sanātanam ॥ (Brha. Smri . 12.1)</blockquote>Meaning: There is no other shastra greater than the veda shastra because all shastras emanate from the eternal vedashastra.<ref>Gharote. M. L. (1982) ''[https://archive.org/details/BrihadYogiYajnavalkyaSmritiEnglishTranslationBruhadGharoteM.L.BadekarV.A.KaivalyaDham Brhadyogi-yagnavalkya-smriti, English Translation]'' Lonavla : Kaivalyadhama S. M. Y. M. Samiti</ref>

 

न वेदशास्त्रादन्यत्तु किंचिच्छास्त्रं हि विद्यते । निःसृतं सर्वशास्त्रं तु वेदशास्त्रात् सनातनम् ॥ (Brha. Smri . 12.1)

 

There is no other shastra greater than the veda shastra because all shastras emanate from the eternal vedashastra.<ref>Gharote. M. L. (1982) ''[https://archive.org/details/BrihadYogiYajnavalkyaSmritiEnglishTranslationBruhadGharoteM.L.BadekarV.A.KaivalyaDham Brhadyogi-yagnavalkya-smriti, English Translation]'' Lonavla : Kaivalyadhama S. M. Y. M. Samiti</ref>

 

 

यानीहागमशास्त्राणि याश्च काश्चित्प्रवृत्तयः। तानि वेदं पुरस्कृत्य प्रवृत्तानि यथाक्रमम्॥ (Maha. Anushasana Parva 122-4)<ref>Shrimad Mahabharata ([http://www.rsvidyapeetha.ac.in/cgi-bin/maha/out-parva.cgi Anushasana Parva]) </ref>

All the Agamas and shastras whichever are created and are available now have been built using the Vedas as the foundation.<ref name=":13" />

The महाभारतम् ॥ Mahabharata says - <blockquote>यानीहागमशास्त्राणि याश्च काश्चित्प्रवृत्तयः। तानि वेदं पुरस्कृत्य प्रवृत्तानि यथाक्रमम्॥ (Maha. Anushasana Parva 122-4)<ref>Shrimad Mahabharata ([http://www.rsvidyapeetha.ac.in/cgi-bin/maha/out-parva.cgi Anushasana Parva]) </ref></blockquote><blockquote>yānīhāgamaśāstrāṇi yāśca kāścitpravṛttayaḥ। tāni vedaṃ puraskṛtya pravṛttāni yathākramam॥ (Maha. Anushasana Parva 122-4)</blockquote>All the आगम-s || Agamas and शास्त्र-s || shastras whichever are created and are available now have been built using the Vedas as the foundation.<ref name=":13" />

== अधिकारः ॥ Ownership of Vedas ==

== अधिकारः ॥ Ownership of Vedas ==

The ownership of our knowledge systems are mainly in the hands of foreigners (through Indology) or Indians trained by Westerners who write our इतिहास || Itihasa (history) from the colonial standpoint, which is to maintain Western hegemony in academia and promote Western Universalism. This strategy of conquest has been in operation since the Edinburgh enlightenment (1750, as cited by Dharampal 2000) which compelled the East India Company to change its barbaric methodologies of conquest used in Europe, the Africas & Americas (Todorov 1974) to a more subtle & devious method to conquer India. The result was a complete infiltration of western false interpretation of Vedas in our knowledge networks through gross error.<ref name=":1" />

The ownership of our knowledge systems are mainly in the hands of foreigners (through Indology) or Indians trained by Westerners who write our इतिहास || Itihasa (history) from the colonial standpoint, which is to maintain Western hegemony in academia and promote Western Universalism. This strategy of conquest has been in operation since the Edinburgh enlightenment (1750, as cited by Dharampal 2000) which compelled the East India Company to change its barbaric methodologies of conquest used in Europe, the Africas & Americas (Todorov 1974) to a more subtle & devious method to conquer India. The result was a complete infiltration of western false interpretation of Vedas in our knowledge networks through gross error.<ref name=":1" />