Changes

* [[Brahmana (ब्राह्मणम्)|Brahmanas]] (explanation of mantras and rituals)

* [[Brahmana (ब्राह्मणम्)|Brahmanas]] (explanation of mantras and rituals)

* [[Aranyaka (आरण्यकम्)|Aranyakas]] (texts which give philosophical interpretation of the rituals)

* [[Aranyaka (आरण्यकम्)|Aranyakas]] (texts which give philosophical interpretation of the rituals)

* [[Upanishads (उपनिषदः)|Upanishads]] (texts discussing meditation, philosophy and spiritual knowledge)

* [[Upanishads (उपनिषदः)|Upanishads]] (texts discussing meditation, philosophy and adhyatmik knowledge)

A collective study of Vedas and later text suggests that the compendium of Samhitas and associated Vedic texts were far larger than currently available. However, most have been lost at some point or over a period of Indian history.

A collective study of Vedas and later text suggests that the compendium of Samhitas and associated Vedic texts were far larger than currently available. However, most have been lost at some point or over a period of Indian history.

==  परिचयः || Introduction ==

==  परिचयः || Introduction ==

The Samhitas and the Brahmanas constitute Karma-Kanda; the Aranyakas constitute Upasana-Kanda; and the Upanishads constitute Jnana-Kanda<ref name=":12">Swami Sivananda, All About Hinduism, Page 30-31</ref>. 

The Samhitas and the Brahmanas constitute Karma-Kanda; the Aranyakas constitute Upasana-Kanda; and the Upanishads constitute Jnana-Kanda<ref name=":12">Swami Sivananda, All About Hinduism, Page 30-31</ref>. 

Another opinion states: "The Samhitas and the Brahmanas form the Karma-Kanda segment of the Vedas. They are apparently concerned with the ceremonial rites and rituals. The Aranyakas and the Upanishads form the Jnana-Kanda segment of the Vedas. They explicitly focus on the philosophy and spiritualism.<ref name=":12222">Indian Scriptures [http://indianscriptures.50webs.com/partveda.htm Website]</ref>

Another opinion states: "The Samhitas and the Brahmanas form the Karma-Kanda segment of the Vedas. They are apparently concerned with the ceremonial rites and rituals. The Aranyakas and the Upanishads form the Jnana-Kanda segment of the Vedas. They explicitly focus on the philosophy and adhyatmikism.<ref name=":12222">Indian Scriptures [http://indianscriptures.50webs.com/partveda.htm Website]</ref>

Another learned author says: These are four different modes of expressing the same truths, each as a cross check against others so that misrepresentations are avoided, a method used and valid even today.<ref name=":22222" />

Another learned author says: These are four different modes of expressing the same truths, each as a cross check against others so that misrepresentations are avoided, a method used and valid even today.<ref name=":22222" />

For example, the Samhita states that Prajapati (प्रजापतिः) creates the world out of Himself and rules over it; He is omnipresent (present everywhere), omnipotent (all powerful) and omniscient (all knowing). He is ever perfect, infinitely compassionate, easily approachable by the devotees and He grants us immortality. But the idea about actual process of creation of the universe finds a place only in the later Vedantic literature i.e. the [[Upanishads (उपनिषदः)]]. The concept of Brahman is clearer in the Upanishad parts.

For example, the Samhita states that Prajapati (प्रजापतिः) creates the world out of Himself and rules over it; He is omnipresent (present everywhere), omnipotent (all powerful) and omniscient (all knowing). He is ever perfect, infinitely compassionate, easily approachable by the devotees and He grants us immortality. But the idea about actual process of creation of the universe finds a place only in the later Vedantic literature i.e. the [[Upanishads (उपनिषदः)]]. The concept of Brahman is clearer in the Upanishad parts.

==== इतिहासपराः ॥ Historical ====

==== इतिहासपराः ॥ Historical ====

The third group deals with several subjects like protection of cows, food and agriculture, trade, commerce, marriage, war strategy and defense, alloys, implements and tools etc., which show the nature of society of those times though not exactly historical. A just and equitable social order existed. However, social life was conditioned by spiritual consciousness. There was Samanvaya (समन्वयः) or harmony of life here and hereafter. Satya (सत्यम् । Truth) and Dharma (धर्मः। Righteousness) are glorified and Amritatva (अमृतत्वम् । Immortality) as the goal of life was accepted. Thus we see that the concept of Purusharthas were well adhered to by the people in Vedic age.  

The third group deals with several subjects like protection of cows, food and agriculture, trade, commerce, marriage, war strategy and defense, alloys, implements and tools etc., which show the nature of society of those times though not exactly historical. A just and equitable social order existed. However, social life was conditioned by adhyatmik consciousness. There was Samanvaya (समन्वयः) or harmony of life here and hereafter. Satya (सत्यम् । Truth) and Dharma (धर्मः। Righteousness) are glorified and Amritatva (अमृतत्वम् । Immortality) as the goal of life was accepted. Thus we see that the concept of Purusharthas were well adhered to by the people in Vedic age.  

It may be noted that starting from Mandala 2 to Mandala 7 the collection of suktas involve those given by rishis of great lineages. Mandala 8 contains suktas given primarily by Kanva rishi. Mandala 9 includes suktas on the topic of Pavamana (Soma) given by rishis of different lineages.  

It may be noted that starting from Mandala 2 to Mandala 7 the collection of suktas involve those given by rishis of great lineages. Mandala 8 contains suktas given primarily by Kanva rishi. Mandala 9 includes suktas on the topic of Pavamana (Soma) given by rishis of different lineages.  

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Here Indra, Agni and Soma deities are mainly invoked and praised but most of the time these prayers seem to be the invocations for the Supreme Being. In the spiritual sense Soma represents All-pervading Brahman, who is attainable only through devotion and musical chanting. Thus major theme of the Samaveda can be regarded as worship and devotion (Upasana).<ref name=":2232222" />

Here Indra, Agni and Soma deities are mainly invoked and praised but most of the time these prayers seem to be the invocations for the Supreme Being. In the adhyatmik sense Soma represents All-pervading Brahman, who is attainable only through devotion and musical chanting. Thus major theme of the Samaveda can be regarded as worship and devotion (Upasana).<ref name=":2232222" />

===प्रसिद्धाः विषयाः ॥ Famous Aspects ===

===प्रसिद्धाः विषयाः ॥ Famous Aspects ===

Firstly, the famous Chandogya Upanishad belongs to this veda. Many deep philosophical thoughts are associated with this Upanishad given in the form of samvaada suktas (dialogue hymns).

Firstly, the famous Chandogya Upanishad belongs to this veda. Many deep philosophical thoughts are associated with this Upanishad given in the form of samvaada suktas (dialogue hymns).