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The word [[Vedas (वेदाः)|Veda]] (Samskrit : वेदः) means "to know" implying that the subject of the Vedas is Knowledge. Here, knowledge does not mean facts about the external world like physics or chemistry. It means the knowledge of the eternal, sacred, spiritual wisdom, about the nature of man himself. It is the knowledge of the changeless and supreme reality behind the ever changing objective world of men and matter.<ref name=":1">Narayanacharya, K. S. (2011). ''Veda Sanskritiya Parichaya, Part I''. Hubli:​Sahitya Prakashana​.</ref>

The word [[Vedas (वेदाः)|Veda]] (Samskrit : वेदः) means "to know" implying that the subject of the Vedas is Knowledge. Here, knowledge does not mean facts about the external world like physics or chemistry. It means the knowledge of the eternal, sacred, adhyatmik wisdom, about the nature of man himself. It is the knowledge of the changeless and supreme reality behind the ever changing objective world of men and matter.<ref name=":1">Narayanacharya, K. S. (2011). ''Veda Sanskritiya Parichaya, Part I''. Hubli:​Sahitya Prakashana​.</ref>

== परिचयः ॥ Introduction ==

== परिचयः ॥ Introduction ==

# ब्राह्मणम् || [[Brahmana (ब्राह्मणम्)|Brahmana]] (commentaries on rituals, ceremonies and yajnas)

# ब्राह्मणम् || [[Brahmana (ब्राह्मणम्)|Brahmana]] (commentaries on rituals, ceremonies and yajnas)

# आरण्यकम् || [[Aranyaka (आरण्यकम्)|Aranyaka]] (method of conducting rituals, ceremonies, yajnas and symbolic-yajnas)

# आरण्यकम् || [[Aranyaka (आरण्यकम्)|Aranyaka]] (method of conducting rituals, ceremonies, yajnas and symbolic-yajnas)

# उपनिषद् || [[Upanishads (उपनिषदः)|Upanishad]] (discussion about meditation, philosophy and spiritual knowledge).

# उपनिषद् || [[Upanishads (उपनिषदः)|Upanishad]] (discussion about meditation, philosophy and adhyatmik knowledge).

Some scholars add a fifth category namely उपासना || Upasana (worship).{{Citation needed}}

Some scholars add a fifth category namely उपासना || Upasana (worship).{{Citation needed}}

The Brahmanas, Aranyakas, and Upanishads, among other things, interpret and discuss the Samhitas in philosophical and metaphorical ways to explore abstract concepts such as the Absolute (ब्रह्मन् ॥ Brahman), and the soul or the self (आत्मन् ॥ Atma). The subjects of soul, परब्रह्म || parabrahma and the Ultimate purpose of life being मोक्षः ॥ [[Moksha Dristipath|moksha]] (liberation) are extensively discussed in the end part of Vedas. Hence they are called वेदन्तः ॥ Vedanta.   

The Brahmanas, Aranyakas, and Upanishads, among other things, interpret and discuss the Samhitas in philosophical and metaphorical ways to explore abstract concepts such as the Absolute (ब्रह्मन् ॥ Brahman), and the soul or the self (आत्मन् ॥ Atma). The subjects of soul, परब्रह्म || parabrahma and the Ultimate purpose of life being मोक्षः ॥ [[Moksha Dristipath|moksha]] (liberation) are extensively discussed in the end part of Vedas. Hence they are called वेदन्तः ॥ Vedanta.   

Vedanta includes philosophical discussions collectively put together in the Upanishads and is one of the major trends of Hinduism. In other parts, they show evolution of ideas, such as from actual yajna to symbolic yajna, and of spirituality in the Upanishads.

Vedanta includes philosophical discussions collectively put together in the Upanishads and is one of the major trends of Hinduism. In other parts, they show evolution of ideas, such as from actual yajna to symbolic yajna, and of adhyatmikity in the Upanishads.

आदिशङ्कराचार्यः ॥ Adi Shankara classified each Veda into कर्मकाण्डम् || karma-kanda (action/ritual-related sections) and ज्ञानकाण्डम् || jnana-kanda (knowledge/spirituality-related sections).

आदिशङ्कराचार्यः ॥ Adi Shankara classified each Veda into कर्मकाण्डम् || karma-kanda (action/ritual-related sections) and ज्ञानकाण्डम् || jnana-kanda (knowledge/adhyatmikity-related sections).

== Dating सनातन-धर्मः ॥ Sanatana Dharma ==

== Dating सनातन-धर्मः ॥ Sanatana Dharma ==

Vedas will have historical implications when the rishis are assumed to be the authors of these vedas. So the primary question of whether these rishis are मन्त्रकर्तारः || authors of mantras or मन्त्रद्रष्टारः || drastas to whom the Vedas were revealed to, needs to be understood clearly.<ref name=":2">Sharma, Pt Sri Jayadevaji (2008) ''Rigveda Samhita Bhashabhashya Volume 1'' Ajmer: Arya Sahitya Mandal Ltd</ref> Only when historicity needs to be verified does dating of vedas becomes important.   

Vedas will have historical implications when the rishis are assumed to be the authors of these vedas. So the primary question of whether these rishis are मन्त्रकर्तारः || authors of mantras or मन्त्रद्रष्टारः || drastas to whom the Vedas were revealed to, needs to be understood clearly.<ref name=":2">Sharma, Pt Sri Jayadevaji (2008) ''Rigveda Samhita Bhashabhashya Volume 1'' Ajmer: Arya Sahitya Mandal Ltd</ref> Only when historicity needs to be verified does dating of vedas becomes important.