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The Vedas (Samskrit : वेदाः) are a large body of ancient sacred texts which have originated in [[Bharatvarsha|भारतवर्षः || Bharatavarsha]] (the ancient Indian subcontinent). The Vedic Seers have received the Vedas through revelation. Vedas are considered to be अपौरुषेयः ॥ ''[[Apauruseya|Apaurusheya]]'', or entirely superhuman, without any authorship.<ref name=":022">Swami Sivananda, All About HInduism</ref> Composed in वैदिकसंस्कृतम् ॥ Vedic samskrit, these texts constitute the oldest layer of samskrit literature and the oldest scriptures of the world.

The Vedas (Samskrit : वेदाः) are a large body of ancient sacred texts which have originated in [[Bharatavarsha (भरतवर्षम्)|Bharatavarsha]] ( भारतवर्षः | the ancient Indian subcontinent). The Vedic Seers have received the Vedas through revelation. Vedas are considered to be [[Apaurusheya (अपौरुषेयम्)|Apaurusheya]] (अपौरुषेयः), or entirely superhuman, without any authorship.<ref name=":022">Swami Sivananda, All About HInduism</ref> Composed in Vedic samskrit (वैदिकसंस्कृतम्), these texts constitute the oldest layer of samskrit literature and the oldest scriptures of the world.

There are [[The Four Vedas (चतुर्वेदाः)|four Vedas]]: the ऋग्वेदः ॥ [[Rigveda]], the यजुर्वेदः ॥ [[Yajurveda]], the सामवेदः ॥ [[Samaveda (सामवेद)|Samaveda]] and the अथर्ववेदः ॥ [[Atharvaveda]]. The यजुर्वेदः ॥ Yajurveda is again divided into two parts- The शुक्लः ॥ Shukla and the कृष्णः ॥ Krishna. The कृष्णः ॥ Krishna or the तैत्तिरीयः ॥ Taittiriya is the older version and the शुक्लः ॥ Shukla or the वाजसनेयी ॥ Vajasaneyi is a later revelation to sage याज्ञवल्क्यः ॥ Yajnavalkya from सूर्यः ॥ [[Surya (सूर्यः)|Surya]].<ref name=":022" /> The ऋग्वेदः ॥ Rigveda is divided into twenty one sections, the यजुर्वेदः ॥ Yajurveda into one hundred and nine sections, the सामवेदः ॥ Samaveda into one thousand sections and the अथर्ववेदः ॥ Atharvaveda into fifty sections. In all, the वेदः ॥ [[Veda Vargeekarana (वेदवर्गीकरणम्)|Veda]] is thus divided into one thousand one hundred and eighty शाखाः ॥ shakhas (recensions).<ref name=":022" />

The [[The Four Vedas (चतुर्वेदाः)|Four Vedas]] which are regarded as authoritative texts by the followers of [[Sanatana Dharma (सनातनधर्मः)|Sanatana Dharma]] are Rigveda (ऋग्वेदः), Yajurveda (यजुर्वेदः), Samaveda (सामवेदः ) and [[Atharvaveda]] (अथर्ववेदः). The Yajurveda is again divided into two parts- The Shukla (शुक्लः) and the Krishna (कृष्णः). The Krishna or the Taittiriya (तैत्तिरीयः) is the older version and the Shukla or the वाजसनेयी ॥ Vajasaneyi is a later revelation to Maharshi Yajnavalkya (याज्ञवल्क्यः) from [[Surya (सूर्यः)|Surya (सूर्यः]]).<ref name=":022" /> The Rigveda is divided into twenty one sections, the Yajurveda into one hundred and nine sections, the Samaveda into one thousand sections and the Atharvaveda into fifty sections. In all, the [[Veda Vargeekarana (वेदवर्गीकरणम्)|Veda]] is thus divided into one thousand one hundred and eighty shakhas (शाखाः | recensions).<ref name=":022" />

== परिचयः|| Introduction ==

== परिचयः|| Introduction ==

The great Vedic commentator, of the thirteenth century, [[Sayanacharya (सायनाचार्यः)|सायणाचार्यः ॥ Sayanacharya]] has given a definition of the वेदः ॥ Veda. <blockquote>इष्टप्राप्ति - अनिष्टपरिहर्योर - अलौकिकम् - उपयम् यो ग्रन्थो वेदयति स वेदः ||{{Citation needed}}</blockquote><blockquote>iṣṭaprāpti - aniṣṭapariharyora - alaukikam - upayam yo grantho vedayati sa vedaḥ ||</blockquote>Meaning : The scripture, which describes the divine method for obtaining what is desirable and for giving up what is undesirable, is called वेदः ॥ Veda.  

The great Vedic commentator, of the thirteenth century, सायणाचार्यः ॥ [[Sayanacharya (सायनाचार्यः)|Sayanacharya]] has given a definition of the वेदः ॥ Veda. <blockquote>इष्टप्राप्ति - अनिष्टपरिहर्योर् - अलौकिकम् - उपायम् यो ग्रन्थो वेदयति स वेदः || iṣṭaprāpti - aniṣṭapariharyora - alaukikam - upayam yo grantho vedayati sa vedaḥ ||<ref name=":62">Dvivedi, Kapil Dev. (2000) ''Vaidika Sahitya evam Samskrti (Vedic Literature and Culture).'' Varanasi: Vishvavidyalaya Prakashan. (Pages 1 and 2)</ref></blockquote>Meaning : The scripture, which describes the divine method for obtaining what is desirable and for giving up what is undesirable, is called वेदः ॥ Veda.  

This definition presents the purpose of the वेदः ॥ Veda. According to another definition, as per the Paribhasha sutras of अपस्तम्बः || Apastamba,<blockquote>मन्त्र - ब्रह्मन्योर् - वेदनामधेयम् || mantra - brahmanyor - vedanāmadheyam || (Apas. Pari. 33)<ref>Apastamba Paribhasha Sutras ([https://archive.org/stream/in.ernet.dli.2015.273855/2015.273855.The-Apastamba#page/n17/mode/2up Kanda 1])</ref> </blockquote>Meaning : The वेदः ॥ Veda is the name given to the मन्त्राः ॥ Mantras and the ब्राह्मणानि ॥ Brahmanas.  

This definition presents the purpose of the वेदः ॥ Veda. According to another definition, as per the Paribhasha sutras of अपस्तम्बः || Apastamba,<blockquote>मन्त्र - ब्रह्मन्योर् - वेदनामधेयम् || mantra - brahmanyor - vedanāmadheyam || (Apas. Pari. 33)<ref>Apastamba Paribhasha Sutras ([https://archive.org/stream/in.ernet.dli.2015.273855/2015.273855.The-Apastamba#page/n17/mode/2up Kanda 1])</ref> </blockquote>Meaning : The वेदः ॥ Veda is the name given to the मन्त्राः ॥ Mantras and the ब्राह्मणानि ॥ Brahmanas.  

This definition describes the form of the वेदः ॥ Veda because it could be divided mainly into these two great divisions--the मन्त्राः ॥ Mantras and the ब्राह्मणानि ॥ Brahmanas. Accordingly, Mantra part is the main part of the Veda and whatever is not Mantra is Brahmana. Here, it is interesting to know that many ancient definitions of Veda, showing its significance, form  or contents are given in ancient Indian texts. Generally speaking, the word Veda signifies highest, sacred, eternal and divine knowledge as well as the texts embodying that knowledge.<ref name=":1">Narayanacharya, K. S. (2011). ''Veda Sanskritiya Parichaya''. Hubli:​Sahitya Prakashana​.</ref>

This definition describes the form of the वेदः ॥ Veda because it could be divided mainly into these two great divisions--the मन्त्राः ॥ Mantras and the ब्राह्मणानि ॥ Brahmanas. Accordingly, Mantra part is the main part of the Veda and whatever is not Mantra is Brahmana. Here, it is interesting to know that many ancient definitions of Veda, showing its significance, form  or contents are given in ancient Indian texts. Generally speaking, the word Veda signifies highest, sacred, eternal and divine knowledge as well as the texts embodying that knowledge.<ref name=":1">Narayanacharya, K. S. (2011). ''Veda Sanskritiya Parichaya''. Hubli:​Sahitya Prakashana​.</ref>

Vedas are also called श्रुतिः || Shruti (what is heard) distinguishing them from other religious texts, which are called स्मृतिः || Smṛiti (what is remembered). The Vedas are revelations of ancient sages after intense meditation, passed on to thousands of future generations by शब्दः ॥ shabda (sound) or transmitted verbally thus, carefully preserved since ancient times. Vedic texts have been written and preserved in much later ages.  

The Vedas (shruti) are a class of texts completely different from other texts based on Vedas such as Shrauta Sutra (श्रौतसूत्रम्) and GrhyaSutra (गृह्यसूत्रम्), which are classified under smrti texts.<ref name=":03">Acharya Dharma Deva Vidya Martanda. (2002). ''[https://archive.org/details/RigvedaWww.aryamantavya.in The Rigveda, with Maharishi Dayanand Saraswati's commentary, English translation, Vol I]''. New Delhi:Sarvadeshik Arya Pratinidhi Sabha.</ref>

Classical samskrit works (लौकिकसाहित्यम्  | laukika sahitya), such as the mahakavyas ( महाकाव्यानि | the five great classic works on poetic form) and gadya kavyas (गद्यकाव्यानि | prose works) by various poets, are significantly different from the Vedic texts and are available in great volumes. Vedic texts and their usage of Samskrit language are distinct from the classical samskrit texts. Vedic Samskrit is more ancient than classical Samskrit. Long before Panini (पाणिनिः) systematized classical Samskrit grammar, Nirukta (निरुक्तम् ) was used to interpret Vedic Samskrit words.  

वैदिकसंस्कृतम् ॥ [[Vedic language (वैदिक भाषा)|Vedic samskrit language]] being ancient is difficult to understand without the knowledge of वेदाङ्ग-s || [[Shad Vedangas (षड्वेदाङ्गानि)|Vedangas]], especially निरुक्तम् || Nirukta of महर्षिः यास्कः ॥ Maharshi Yaska and the grammar of पाणिनिः ॥ Panini and पतञ्जलिः ॥ Patanjali. Maharshi Yaska'<nowiki/>s Nirukta is special. In that, it is not only a dictionary of Vedic words but also an explanatory text for different Vedic terms.

Vedas are also called Shruti (श्रुतिः | what is heard) distinguishing them from other religious texts, which are called Smṛiti (स्मृतिः | what is remembered). The Vedas are revelations of ancient sages after intense meditation, passed on to thousands of future generations by shabda (शब्दः | sound) or transmitted verbally thus, carefully preserved since ancient times. Vedic texts have been written and preserved in much later ages.

With the availability of modern technological advancements, vast data on various topics is created, in different parts of the world, dispersed all over the globe. Thus, people generated a large number of genuine as well as falsely interpreted data about the Vedas of भारतवर्षः ॥ Bharatavarsha (in the form of blogs, educational sites, wikipedia for example).  

 

With the availability of modern technological advancements, vast data on various topics is created, in different parts of the world, dispersed all over the globe. Thus, people generated a large number of genuine as well as falsely interpreted data about the Vedas of Bharatavarsha (in the form of blogs, educational sites, wikipedia for example).  

== व्युत्पत्तिः॥Etymology  ==

== व्युत्पत्तिः॥Etymology  ==

The samskrit word वेद (veda) "knowledge, wisdom" is derived from the root विद् (vid) - ज्ञाने (वेत्ति) || jñāne (vetti) in the meaning "to know" (Dhatupatha 1064). It is also derived from three other roots according to Swami Dayanand Saraswati.<ref name=":122" />   

The samskrit word वेद (veda) "knowledge, wisdom" is derived from the root विद् (vid) - ज्ञाने (वेत्ति) || jñāne (vetti) in the meaning "to know" (Dhatupatha 1064). It is also derived from three other roots according to Swami Dayanand Saraswati.<ref name=":122" />   

The four terms वेदः || Veda, आम्नायः || Amnaya, त्रयी || Trayi, श्रुतिः || Shruti are synonymous according to अमरकोशः ॥ Amarakosha.  

The four terms वेदः || Veda, आम्नायः || Amnaya, त्रयी || Trayi, श्रुतिः || Shruti are synonymous according to अमरकोशः ॥ Amarakosha.  

Nine terms found in literature that are synonymous with the term Veda namely<ref>Venkateswara Rao. Potturi (2010) ''Paaramaathika Padakosam'' Hyderabad: Msko Books</ref>

Nine terms found in literature that are synonymous with the term Veda namely<ref>Venkateswara Rao. Potturi (2010) ''Paaramaathika Padakosam'' Hyderabad: Msko Books</ref><ref name=":62" />

# श्रुतिः || Shruti

# श्रुतिः || Shruti

# अनुश्रवम् || Anushrava

# अनुश्रवम् || Anushrava

# त्रयी || Trayi

# त्रयी || Trayi

# आम्नयः || Amnaya

# आम्नायः || Amnaya

# समाम्नायः || Samamnaya

# समाम्नायः || Samamnaya

# छन्दः || Chanda

# छन्दः || Chanda

* Texts considered as "connected to the Vedas" or a "ancillary of the Vedas".

* Texts considered as "connected to the Vedas" or a "ancillary of the Vedas".

The samskrit term veda as a common noun means "knowledge", but can also be used to refer to fields of study unrelated to spiritual knowledge, e.g. in अगद-वेद || agada-veda (medical science), सस्य-वेद || sasya-veda (science of agriculture) or सर्प-वेद || sarpa-veda (science of snakes), already found in the early Upanishads.

The samskrit term veda as a common noun means "knowledge", but can also be used to refer to fields of study unrelated to adhyatmik knowledge, e.g. in अगद-वेद || agada-veda (medical science), सस्य-वेद || sasya-veda (science of agriculture) or सर्प-वेद || sarpa-veda (science of snakes), already found in the early Upanishads.

== वेदोत्पत्तिः || Vedotpatti ==

== वेदोत्पत्तिः || Vedotpatti ==

Although the Vedas are said to be सनातनः ॥ Sanatana (eternal), however their origin is credited to ब्रह्मा ॥ [[Brahma (ब्रह्मा)|Brahma]]. According to शब्दकल्पद्रुमः ॥ Shabdakalpadruma,  <blockquote>ब्रह्ममुखनिर्गतधर्म्मज्ञापकशास्त्रम् इति पुराणम् |</blockquote><blockquote>brahmamukhanirgatadharmmajñāpakaśāstram iti purāṇam |</blockquote>Meaning : पुराण-s || [[Puranas]] proclaim that vedas are शास्त्र-s || shastras revealed from ब्रह्मा ॥ Brahma’s mouth that remind of one's धर्मः ॥ Dharma.

Although the Vedas are said to be Sanatana (सनातनः । eternal), however their origin is credited to [[Brahma (ब्रह्मा)|Brahma (ब्रह्मा)]].  

 

According to Shabdakalpadruma,  <blockquote>ब्रह्ममुखनिर्गतधर्म्मज्ञापकशास्त्रम् इति पुराणम् |</blockquote><blockquote>brahmamukhanirgatadharmmajñāpakaśāstram iti purāṇam |</blockquote>Meaning : [[Puranas (पुराणानि)]] proclaim that vedas are shastras (शास्त्राणि) revealed from Brahma’s mouth that remind of one's Dharma (धर्मः).

 

 

 

=== मनुस्मृतिः ॥ Manusmriti ===

<blockquote>अग्निवायुरविभ्यस्तु त्रयं ब्रह्म सनातनम् । दुदोह यज्ञसिद्ध्यर्थं ऋग्यजुःसामलक्षणम् । । १.२३ । ।(Manu. Smri. 1.23)<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%AA%E0%A5%8D%E0%A4%B0%E0%A4%A5%E0%A4%AE%E0%A5%8B%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83 Adhyaya 1])</ref></blockquote><blockquote>agnivāyuravibhyastu trayaṃ brahma sanātanam । dudoha yajñasiddhyarthaṃ ṛgyajuḥsāmalakṣaṇam । । 1.23 । ।(Manu. Smri. 1.23)</blockquote>Manusmrti also

Regarding the origin of Vedas, शब्दकल्पद्रुमः ॥ Shabdakalpadruma further states that according to the पुराणानि ॥ Puranas and मार्कण्डेय-महर्षिः ॥ Markandeya rishi - once ब्रह्मा ॥ Brahma meditated on how to create and the Vedas then took birth out of Brahma's four faces with 21 शाखाः || shakas of ऋग्वेदः ॥ Rigveda, 100 शाखाः ॥ shakhas of यजुर्वेदः ॥ Yajurveda, 1000 शाखाः ॥ shakhas of सामवेदः ॥ Samaveda and 9 शाखाः ॥ shakhas of अथर्ववेदः ॥ Atharvaveda as given below.<blockquote>वेदस्य प्रादुर्भावो यथा कदाचित्कथं सृक्ष्यामीति ध्यायतो ब्रह्मणो मुखचतुष्टयेभ्यश्चत्वारो वेदाः प्रादुरासन् यथा </blockquote><blockquote>एकविंशतिशाखात्मक - ऋक् १ शतशाखात्मक - यजुः २ सहस्रशाखामयसाम ३ नवशाखामयाथर्व्व ४ इति पुराणम् अपि च श्रीमार्कण्डेय उवाच । </blockquote><blockquote>vedasya prādurbhāvo yathā kadācitkathaṃ sṛkṣyāmīti dhyāyato brahmaṇo mukhacatuṣṭayebhyaścatvāro vedāḥ prādurāsan yathā </blockquote><blockquote>ekaviṃśatiśākhātmaka - ṛk 1 śataśākhātmaka - yajuḥ 2 sahasraśākhāmayasāma 3 navaśākhāmayātharvva 4 iti purāṇam api ca śrīmārkaṇḍeya uvāca ।</blockquote>In the महाभारतम् ॥ [[Mahabharata (महाभारत)|Mahabharata]]  also the creation of Vedas is credited to ब्रह्मा ॥ Brahma. The Vedic hymns themselves assert that they were skillfully created by ऋषि-s || Rishis (sages), after inspired creativity, just as a carpenter builds a chariot. The वेदाः ॥ Vedas (shruti) are different from other texts based on Vedas such as श्रौतसूत्रम् || Shrauta Sutra and गृह्यसूत्रम् || GrhyaSutra, which are smriti texts.<ref name=":03">Acharya Dharma Deva Vidya Martanda. (2002). ''[https://archive.org/details/RigvedaWww.aryamantavya.in The Rigveda, with Maharishi Dayanand Saraswati's commentary, English translation, Vol I]''. New Delhi:Sarvadeshik Arya Pratinidhi Sabha.</ref><blockquote>तेभ्यस्तप्तेभ्यस्त्रयो वेदा अजायन्त । अग्नेर्ऋग्वेदो वायोर्यजुर्वेदः सूर्यात् सामवेदः । (Shat. Brah. 11.5) as given by Pt. Sri Jayadevaji Sharma<ref name=":2">Sharma, Pt Sri Jayadevaji (2008) ''Rigveda Samhita Bhashabhashya Volume 1'' Ajmer: Arya Sahitya Mandal Ltd</ref><ref>Singh, Ahilya. (2010) PhD Thesis Title: [http://shodhganga.inflibnet.ac.in/bitstream/10603/180070/3/03_chapter%201.pdf Pracheen bharat mein aarthik jeevan prarambh se vaidik kaal tak]. V. B. S. Purvanchal University.</ref></blockquote><blockquote>tebhyastaptebhyastrayo vedā ajāyanta । agnerṛgvedo vāyoryajurvedaḥ sūryāt sāmavedaḥ । (Shat. Brah. 11.5) as given by Pt. Sri Jayadevaji Sharma</blockquote><blockquote>तेभ्योऽभितप्तेभ्यस्त्रयो वेदा अजायन्त ऋग्वेद एवाग्नेरजायत यजुर्वेदो वायोः सामवेद आदित्यात् (Aite. Brah. 5.32)<ref>Aitareya Brahamana ([https://sa.wikisource.org/wiki/%E0%A4%90%E0%A4%A4%E0%A4%B0%E0%A5%87%E0%A4%AF_%E0%A4%AC%E0%A5%8D%E0%A4%B0%E0%A4%BE%E0%A4%B9%E0%A5%8D%E0%A4%AE%E0%A4%A3%E0%A4%AE%E0%A5%8D/%E0%A4%AA%E0%A4%9E%E0%A5%8D%E0%A4%9A%E0%A4%BF%E0%A4%95%E0%A4%BE_%E0%A5%AB_(%E0%A4%AA%E0%A4%9E%E0%A5%8D%E0%A4%9A%E0%A4%AE_%E0%A4%AA%E0%A4%9E%E0%A5%8D%E0%A4%9A%E0%A4%BF%E0%A4%95%E0%A4%BE) Panchaka 5])</ref></blockquote><blockquote>tebhyo'bhitaptebhyastrayo vedā ajāyanta ṛgveda evāgnerajāyata yajurvedo vāyoḥ sāmaveda ādityāt (Aite. Brah. 5.32)</blockquote><blockquote>अग्निवायुरविभ्यस्तु त्रयं ब्रह्म सनातनम् । दुदोह यज्ञसिद्ध्यर्थं ऋग्यजुःसामलक्षणम् । । १.२३ । ।(Manu. Smri. 1.23)<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%AA%E0%A5%8D%E0%A4%B0%E0%A4%A5%E0%A4%AE%E0%A5%8B%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83 Adhyaya 1])</ref></blockquote><blockquote>agnivāyuravibhyastu trayaṃ brahma sanātanam । dudoha yajñasiddhyarthaṃ ṛgyajuḥsāmalakṣaṇam । । 1.23 । ।(Manu. Smri. 1.23)</blockquote>As seen, all the above three mantras from different sources speak of the origin of Rigveda from अग्निः ॥ [[Agni (आग्निः)|Agni]], Yajurveda from वायुः ॥ [[Vayu]] and Samaveda from सूर्यः ॥ [[Surya (सूर्यः)|Surya]] (also called रविः ॥ Ravi and आदित्यः ॥ Aditya). ब्राह्मण-s || Brahmanas ascribe the origin of Vedas from the Creator of the Universe, ब्रह्मा ॥ Brahma or प्रजापतिः ॥ Prajapati.

===मुण्डक-उपनिषद् ॥ Mundaka Upanishad===

== वेदलक्षणम् || Vedalakshana ==

The Upanishad texts base their adhyatmik philosophy on Vedas and describe the origin of vedas to be from the Parabrahma (परब्रह्मन् । Infinite Consciousness).<ref name=":032">Acharya Dharma Deva Vidya Martanda. (2002). ''[https://archive.org/details/RigvedaWww.aryamantavya.in The Rigveda, with Maharishi Dayanand Saraswati's commentary, English translation, Vol I]''. New Delhi:Sarvadeshik Arya Pratinidhi Sabha.</ref><ref>Swami Sharvananda (1920) ''Mundaka and Mandukya Upanishads'', Madras:Sri Ramakrishna Math</ref><blockquote>तस्मादृच: साम यजूंषि दीक्षा || tasmādṛca: sāma yajūṃṣi dīkṣā || (Mund. Upan. 2.1.6)<ref>The Works of Sri Sankaracharya (1910) [https://archive.org/stream/CompleteWorksOfSriSankaracharyaIn20Volumes1910Edition/WorksOfSriSankaracharya05-MundakaMandukyaAitareyaUpanishads1#page/n57/mode/2up ''The Upanishad Bhashya - Munda, Mandukya, & Aitereya. Vol 5''] Srirangam: Sri Vani Vilas Press</ref></blockquote>Meaning: From Him (the परब्रह्मन् ॥ Parabrahma) arise the the mantras of Rks, Yajus (यजुस्) and Sama (साम) vedas.<ref name=":032" />

Brhdaranyaka Upanishad ascribes the origin of Vedas from the breath of the Supreme Being <blockquote>....एतस्य वा महतो भूतस्य नि:श्वसितमेतद् यद् ऋग्वेदो यजुर्वेद: सामवेदोऽथर्वाङ्गिरस .... || (Brih. Upan. 4.5.11)<ref>Brhdaranyaka Upanishad ([https://archive.org/stream/Brihadaranyaka.Upanishad.Shankara.Bhashya.by.Swami.Madhavananda#page/n805/mode/2up Adhyaya 4])</ref></blockquote><blockquote>....etasya vā mahato bhūtasya ni:śvasitametad yad ṛgvedo yajurveda: sāmavedo'tharvāṅgirasa .... || (Brih. Upan. 4.5.11)</blockquote>Meaning:  From the breath (exhalation) of this Supreme Being have arisen the Rigveda (ऋग्वेदः), Yajurveda (यजुर्वेदः), Samaveda (सामवेदः) and Atharvaveda (अथर्ववेदः).<ref name=":033">Acharya Dharma Deva Vidya Martanda. (2002). ''[https://archive.org/details/RigvedaWww.aryamantavya.in The Rigveda, with Maharishi Dayanand Saraswati's commentary, English translation, Vol I]''. New Delhi:Sarvadeshik Arya Pratinidhi Sabha.</ref>

== वेदलक्षणानि || Vedalakshanas ==

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 ॥ Alaukikatva (Brahmajnana-Knowledge of Supreme being)

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

* अपौरुषेयत्वम् ॥ Apaurusheyatva (Authorless)

* अपौरुषेयत्वम् ॥ Apaurusheyatva (Authorless)

* सनातनत्वम् ॥ Sanatanatva (Eternal)

* सनातनत्वम् ॥ Sanatanatva (Eternal)

* धर्मसाधकत्वम् ॥ Dharmasadhakatva (Means of Dharma)

* धर्मसाधकत्वम् ॥ Dharmasadhakatva (Means of Dharma)

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

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

=== आस्तिकत्वम् ॥ Astikatva ===

=== आस्तिकत्वम् ॥ Astikatva ===

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:

आस्तिकता ॥ Astikata is the belief in the existence of a Supreme power, superior to man, called variously as Brahman, Paramatma etc. This aspect has been described in different flavors by different rshis, scholars and acharyas but the essence of [[Sanatana Dharma (सनातनधर्मः)]] 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 (entity) is not only Supreme but also is One.<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>

 

=== 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" /><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>

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>

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>

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 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>

In the opinion of 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 ===

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" />

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 इतिहासः || 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 इतिहासः || 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" />

A clash between the ideologies of modernity and the philosophy of civilization of cultures could have dangerous repercussions and this has been a frequently recurring thought in contemporary discourse. To understand the implications of these notions it becomes essential to emphasize that religion and dharma are not synonymous and hence cannot be talked of in the same breath.   

A clash between the ideologies of modernity and the philosophy of civilization of cultures could have dangerous repercussions and this has been a frequently recurring thought in contemporary discourse. To understand the implications of these notions it becomes essential to emphasize that religion and dharma are not synonymous and hence cannot be talked of in the same breath.   

The Vedas are the source of all Dharmas (in moral, social, religious, judicial, and spiritual sense) that have been in practice since times immemorial and hence is called सनातनधर्मः ॥ Sanatana Dharma (eternal dharma).   

The Vedas are the source of all Dharmas (in moral, social, religious, judicial, and adhyatmik sense) that have been in practice since times immemorial and hence is called सनातनधर्मः ॥ Sanatana Dharma (eternal dharma).   

धर्मः ॥ Dharma is a samskrit expression of the widest import. There is no corresponding word for Dharma in any other language in this world as it is a unique and ancient concept promulgated by ऋषि-s || rishis since times immemorial. It would be futile to attempt to give any definition of the word. It can only be explained and has a wide variety of meanings. For instance, the word "Dharma" is used to mean न्यायः || Nyaya (Justice), what is right in a given circumstance, moral values of life, pious obligations of individuals, righteous conduct in every sphere of activity, being helpful to the the needy, giving charity to individuals in need or for a public cause, natural qualities or properties of characteristics of a living being or things, duty and law as also constitutional law. धर्मः ॥ Dharma is regarded as the greatest and most valuable contribution to humanity by भारतवर्षः ॥ Bharatavarsha.   

धर्मः ॥ Dharma is a samskrit expression of the widest import. There is no corresponding word for Dharma in any other language in this world as it is a unique and ancient concept promulgated by rishis since times immemorial. It would be futile to attempt to give any definition of the word. It can only be explained and has a wide variety of meanings. For instance, the word "Dharma" is used to mean Nyaya (न्यायः Justice), what is right in a given circumstance, moral values of life, pious obligations of individuals, righteous conduct in every sphere of activity, being helpful to the the needy, giving charity to individuals in need or for a public cause, natural qualities or properties of characteristics of a living being or things, duty and law as also constitutional law. धर्मः ॥ Dharma is regarded as the greatest and most valuable contribution to humanity by भारतवर्षः ॥ Bharatavarsha.   

Contemporary knowledge and academia is not able to help us ascertain the right direction in life. To understand भारतीयता ॥ Bharatiyata as experienced by our ancient Rishis and lead a Dharmic life requires revisiting our civilisational heritage through the wisdom bank of the Vedas. Compiling relevant literature that is timely, supportive and relevant to the original वेदविद्या || VedaVidya may be seen as regressive by self-styled modernists and liberals, but this should not deter us as it is an indication of the power of the annihilating forces.<ref name=":1" />

Contemporary knowledge and academia is not able to help us ascertain the right direction in life. To understand धार्मिकता ॥ Bharatiyata as experienced by our ancient Rishis and lead a Dharmic life requires revisiting our civilisational heritage through the wisdom bank of the Vedas. Compiling relevant literature that is timely, supportive and relevant to the original वेदविद्या || VedaVidya may be seen as regressive by self-styled modernists and liberals, but this should not deter us as it is an indication of the power of the annihilating forces.<ref name=":1" />

Predictions of the future being bleak and bringing destruction are made regularly, yet the same destructive systems are seen as wisdom? Notably, "If the future is seen as destructive, how come revisiting time-tested successful systems is seen as unproductive?" The compilation of our Dharmic texts also becomes essential as the self-appointed ‘knowledge leaders’ will need  some definitive yardstick to judge both the progressive and the destructive. Without such a yardstick, knowledge creation remains the outcome of a whimsical mind, or propaganda for political/territorial gains or media-generated fodder for control of the world’s resources by a few rich corporations, leading to eventual destruction.

Predictions of the future being bleak and bringing destruction are made regularly, yet the same destructive systems are seen as wisdom? Notably, "If the future is seen as destructive, how come revisiting time-tested successful systems is seen as unproductive?" The compilation of our Dharmic texts also becomes essential as the self-appointed ‘knowledge leaders’ will need  some definitive yardstick to judge both the progressive and the destructive. Without such a yardstick, knowledge creation remains the outcome of a whimsical mind, or propaganda for political/territorial gains or media-generated fodder for control of the world’s resources by a few rich corporations, leading to eventual destruction.

=== '''Western Indology''' ===

=== '''Western Indology''' ===

The study of संस्कृतम् ॥ samskrit in the West began in the 17th century. In the early 19th century, Arthur Schopenhauer drew attention to Vedic texts, specifically the उपनिषद्-s || Upanishads. The importance of वैदिकसंस्कृतम् ॥ Vedic samskrit for Indo-European studies was also recognized in the early 19th century. English translations of the संहिताः ॥ [[Samhita|Samhitas]] were published in the later 19th century, in the Sacred Books of the East series edited by Müller between 1879 and 1910. Ralph T. H. Griffith also presented English translations of the four Samhitas, published 1889 to 1899.

The study of samskrit (संस्कृतम्) in the West began in the 17th century. In the early 19th century, Arthur Schopenhauer drew attention to Vedic texts, specifically the उपनिषद्-s || Upanishads. The importance of वैदिकसंस्कृतम् ॥ Vedic samskrit for Indo-European studies was also recognized in the early 19th century. English translations of the [[Samhita (संहिता)|Samhitas (संहिताः)]] were published in the later 19th century, in the Sacred Books of the East series edited by Müller between 1879 and 1910. Ralph T. H. Griffith also presented English translations of the four Samhitas, published 1889 to 1899.

Voltaire regarded Vedas to be exceptional, he remarked that:<blockquote>"''"The Veda was the most precious gift for which the West had ever been indebted to the East."''"</blockquote>Rigveda manuscripts were selected for inscription in UNESCO's Memory of the World Register in 2007.

Voltaire regarded Vedas to be exceptional, he remarked that:<blockquote>"''"The Veda was the most precious gift for which the West had ever been indebted to the East."''"</blockquote>Rigveda manuscripts were selected for inscription in UNESCO's Memory of the World Register in 2007.

The true Dharmic point of view that made us the richest civilization not only economically but culturally has remained unknown, a fact that can be attributed to the Indologist hegemony over global discourse. Until now the Vedas were read and understood in India and the West as interpreted by सायणाचार्यः ॥ Sayanacharya and his ‘collective authorship’ or Occidental linguists and missionaries of the East India Company (EIC). Notably, these great scholars' work was used not to defile the Indian narrative but through translations, create their knowledge systems (as in grammar, education systems, science, technology).

The true Dharmic point of view that made us the richest civilization not only economically but culturally has remained unknown, a fact that can be attributed to the Indologist hegemony over global discourse. Until now the Vedas were read and understood in India and the West as interpreted by सायणाचार्यः ॥ Sayanacharya and his ‘collective authorship’ or Occidental linguists and missionaries of the East India Company (EIC). Notably, these great scholars' work was used not to defile the Indian narrative but through translations, create their knowledge systems (as in grammar, education systems, science, technology).

Interestingly, Sayana’s and others' commentary of the Vedas and not of ancient authentic vedic scholars like महर्षिः यास्कः ॥ Maharishi Yaska or the more recent Swami Dayananda Saraswati, Sri Aurobindo or Shri Tulsi Ram’s works are used as  primary sources by the Indologist or their trained or sponsored Indian scholars. Their work has been commented upon by Shri Aurobindo (page 3, the Secret of the Veda, 1998), thus<blockquote>"''Indian scholar Sayana and we have in our own day the interpretation constructed after an immense labour of comparison and conjecture by modern European scholarship. Both of them present one characteristic in common, the extraordinary incoherence and poverty of sense which their results stamp upon the ancient hymns. When we come to read the hymns as a whole we seem to be in the presence of men who, unlike the early writers of other races, were incapable of coherent and natural expression or of connected thought. ''"</blockquote>The EIC through Indology, a medium used to serve the colonial agenda, translated our works not only to digest our knowledge systems but to create a narrative that show the colonized as ‘uncivilized’ and the white man’s on a mission to save the ‘pagan’. For example, Sayana was deemed a scholar and his works are very popular and freely available on the Internet. Significantly his commentary on the Rigveda was edited by Max Mueller, though under his name is done by ‘collective authorship’ , by Sayana, his brother, students and Max Mueller himself. Max Mueller, the self-styled Indologist, an employee of the colonial East India Company who bore the expenses for published the first volume (1849).

Interestingly, Sayana’s and others' commentary of the Vedas and not of ancient authentic vedic scholars like महर्षिः यास्कः ॥ Maharishi Yaska or the more recent Swami Dayananda Saraswati, Sri Aurobindo or Shri Tulsi Ram’s works are used as  primary sources by the Indologist or their trained or sponsored Indian scholars. Their work has been commented upon by Shri Aurobindo (page 3, the Secret of the Veda, 1998), thus<blockquote>"''Indian scholar Sayana and we have in our own day the interpretation constructed after an immense labour of comparison and conjecture by modern European scholarship. Both of them present one characteristic in common, the extraordinary incoherence and poverty of sense which their results stamp upon the ancient hymns. When we come to read the hymns as a whole we seem to be in the presence of men who, unlike the early writers of other races, were incapable of coherent and natural expression or of connected thought. ''"</blockquote>The EIC through Indology, a medium used to serve the colonial agenda, translated our works not only to digest our knowledge systems but to create a narrative that show the colonized as ‘uncivilized’ and the white man’s on a mission to save the ‘pagan’. For example, Sayana was deemed a scholar and his works are very popular and freely available on the Internet. Significantly his commentary on the Rigveda was edited by Max Mueller, though under his name is done by ‘collective authorship’ , by Sayana, his brother, students and Max Mueller himself. Max Mueller, the self-styled Indologist, an employee of the colonial East India Company who bore the expenses for publishing the first volume (1849).

 

The euphoria over the digital revolution and the perceived increase in ‘knowledge' is a chimera, as the increase in information has also seen a parallel decline in knowledge-gathering. Consequently, opinions and beliefs not backed by evidence from primary sources is seen as intellectual rigor. In this alarming situation, it becomes necessary to reclaim our values based on the eternal culture of सनातनधर्मः ॥ sanatana dharma that stands as a guidepost for the people of भारतम् ॥ Bharat. At the same time, this endeavor helps support the movement for reclaiming our position of विश्वगुरुः || Vishvaguru that guides the world towards renewal and progress.

The euphoria over the digital revolution and the perceived increase in ‘knowledge' is a chimera, as the increase in information has also seen a parallel decline in knowledge-gathering. Consequently, opinions and beliefs not backed by evidence from primary sources is seen as intellectual rigor. In this alarming situation, it becomes necessary to reclaim our values based on the eternal culture of सनातनधर्मः ॥ sanatana dharma that stands as a guidepost for the people of भारतम् ॥ Bharat. At the same time, this endeavor helps support the movement for reclaiming our position of विश्वगुरुः || Vishvaguru that guides the world towards renewal and progress.

== References ==

== References ==

<references />

<references />

[[Category:Vedas]]

[[Category:Vedas]]