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According to Indian traditional thoughts वेद || Veda is regarded as revealed scripture, self-evident, and self authoritative. वैदिक सूक्त || Vedic Suktas (Collection of Mantras) and मन्त्र || Mantras are seen and only spoken by the seers (Rishis). These seers are neither author of the Mantras nor are they responsible for the contents of the Mantras.  Thus, they are called अपौरुषेय ॥ Apaurusheya. There is no final authority beyond the Vedas according to Bharatiya philosophy.

According to Indian traditional thoughts [[Veda (वेद)|वेद || Veda]] is regarded as revealed scripture, self-evident, and self authoritative. वैदिक सूक्त || Vedic Suktas (Collection of Mantras) and मन्त्र || Mantras are seen and only spoken by the seers (Rishis). These seers are neither author of the Mantras nor are they responsible for the contents of the Mantras.  Thus, they are called अपौरुषेय ॥ Apaurusheya. There is no final authority beyond the Vedas according to Bharatiya philosophy.

== परिचय || Introduction ==

== परिचय || Introduction ==

# सामवेदम् || The Samaveda  

# सामवेदम् || The Samaveda  

# अथर्वणवेदम् || The Atharvaveda

# अथर्वणवेदम् || The Atharvaveda

Of these, the first three were the principal original division, also called त्रयी विद्या || trayī vidyā, that is, "the triple science" of reciting hymns (Rigveda), performing sacrifices (Yajurveda), and chanting songs (Samaveda).    

Of these, the first three were the principal original division, also called त्रयी विद्या || trayī vidyā, that is, 'the triple science' of reciting hymns (Rigveda), performing sacrifices (Yajurveda), and chanting songs (Samaveda).    

== ऋग्वेदम् || Rigveda ==

== ऋग्वेदम् || Rigveda ==

According to the ancient tradition, the whole Rig Samhita has been divided into 10 Mandalas. The मण्डल || Mandalas are subdivided into अनुवाक || Anuvakas, the Anuvakas into सूक्त || Sooktas and Sooktas into मन्त्र mantras as follows.

According to the ancient tradition, the whole Rig Samhita has been divided into 10 Mandalas. The मण्डल || Mandalas are subdivided into अनुवाक || Anuvakas, the Anuvakas into सूक्त || Sooktas and Sooktas into मन्त्र mantras as follows.

|}Rig Veda contains 10552 mantras (about 10, 170 rks according to some other scholars) spread over 1028 Sooktas and 85 Anuvakas in 10 Mandalas. The topics dealt with in the Rig Veda Samhita can be classified into 3 groups. Only one Shaka (school) of the Rigveda is available today called as  '''शाकल ||''' '''Shaakala.''' Patañjali referred to twenty­ one Śākhā-Saṁhitās of the Ṛigveda; the '''आश्वलायन ||''' '''Āśvalāyana-Saṁhitā''' being one of them (Ref 2).

|}Rig Veda contains 10552 mantras (about 10, 170 rks according to some other scholars) spread over 1028 Sooktas and 85 Anuvakas in 10 Mandalas. The topics dealt with in the Rig Veda Samhita can be classified into 3 groups. Only one Shaka (school) of the Rigveda is available today called as  '''शाकल ||''' '''Shaakala.''' Patañjali referred to twenty­ one Śākhā-Saṁhitās of the Ṛigveda; the '''आश्वलायन ||''' '''Āśvalāyana-Saṁhitā''' being one of them (Ref 2).

स्तुतिविभागम् The first group is in praise of the deities like अग्निः || Agni, इन्द्रः || lndra, वरुणः || Varuna, मित्रः || Mitra and others. The Vedic deities numbering 33 are assigned to the three regions of the universe  viz. पृथ्वी || Prithvi (earth), द्यौस् || Dyaus (heaven) and अन्तरिक्षम् || Antariksha (intermediary space). Although these deities appear as personifications of forces of nature, they are actually different facets of Brahman, the Only One Supreme Reality. The famous mantra on this point occurs in this Samhita. <blockquote>एकम् सत् विप्रः बहुध वदन्ति || ‘ekam sat viprah bahudha vadanti’ (Rig. Ved. 1.164. 92) </blockquote><blockquote>Truth is one, learned call it by various names </blockquote>उपासनाविभागम् The second group is concerned with philosophical speculations like the origin of the Universe and the real nature of human beings. Although the Samhita is a book of laudatory hymns still all the later ideas of Vedanta including Jnana and Bhakti are found therein at least in a rudimentary form. However, advocacy of worship of God with form and qualities - सगुणोपासन || Sagunopasana - is predominant.

स्तुतिविभागम् The first group is in praise of the deities like [[Agni (आग्निः)|अग्निः || Agni]], [[Lndra (इन्द्रः)|इन्द्रः || lndra]], [[Varuna (वरुणः)|वरुणः || Varuna]], [[Mitra (मित्रः)|मित्रः || Mitra]] and others. The Vedic deities numbering 33 are assigned to the three regions of the universe  viz. पृथ्वी || Prithvi (earth), द्यौस् || Dyaus (heaven) and अन्तरिक्षम् || Antariksha (intermediary space). Although these deities appear as personifications of forces of nature, they are actually different facets of Brahman, the Only One Supreme Reality. The famous mantra on this point occurs in this Samhita. <blockquote>एकम् सत् विप्रः बहुध वदन्ति || </blockquote><blockquote>ekam sat viprah bahudha vadanti || (Rig. Ved. 1.164. 92) </blockquote>Truth is one, learned call it by various names.

 

उपासनाविभागम् The second group is concerned with philosophical speculations like the origin of the Universe and the real nature of human beings. Although the Samhita is a book of laudatory hymns still all the later ideas of Vedanta including Jnana and Bhakti are found therein at least in a rudimentary form. However, advocacy of worship of God with form and qualities - सगुणोपासन || Sagunopasana - is predominant.

The proclamation contained in various mantras show that it teaches एक देवता वद || eka-devata-vada or monotheism and not polytheism. For example, the Samhita states that God 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.

The proclamation contained in various mantras show that it teaches एक देवता वद || eka-devata-vada or monotheism and not polytheism. For example, the Samhita states that God 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.

'''The Brahmanas, Aranyakas and the Upanishads of Rig Veda are'''

'''The Brahmanas, Aranyakas and the Upanishads of Rig Veda are'''

 

# Aitareya and Kausitaki Brahmanas

1. Aitareya and Kausitaki Brahmanas

# Aitareya and Sankhyayana Aranyakas  

 

# Aitareya and Kausitaki Upanishads

2. Aitareya and Sankhyayana Aranyakas  

The Rigveda is structured based on clear principles – the Veda begins with a small book addressed to Agni, Indra and other gods, all arranged according to decreasing total number of hymns in each deity collection; for each deity series the hymns progress from longer to shorter ones; yet, the number of hymns per book increases; finally, the meter too is systematically arranged from jagati and tristubh to anustubh and gayatri as the text progresses. In terms of substance, the nature of hymns shift from praise of deities in early books to [[Nasadiya Suktam (नासदीय सूक्त)|Nasadiya Sukta]] with questions such as, "what is the origin of the universe?, do even gods know the answer?", the virtue of Dāna (charity) in society, and other metaphysical issues in its hymns.

 

3. Aitareya and Kausitaki Upanishads

 

The Rigveda is structured based on clear principles – the Veda begins with a small book addressed to Agni, Indra and other gods, all arranged according to decreasing total number of hymns in each deity collection; for each deity series the hymns progress from longer to shorter ones; yet, the number of hymns per book increases; finally, the meter too is systematically arranged from jagati and tristubh to anustubh and gayatri as the text progresses. In terms of substance, the nature of hymns shift from praise of deities in early books to Nasadiya Sukta with questions such as, "what is the origin of the universe?, do even gods know the answer?", the virtue of Dāna (charity) in society, and other metaphysical issues in its hymns.

There are similarities between the mythology, rituals and linguistics in Rigveda and those found in ancient central Asia, Iranian and Hindukush (Afghanistan) regions.

There are similarities between the mythology, rituals and linguistics in Rigveda and those found in ancient central Asia, Iranian and Hindukush (Afghanistan) regions.

It is a collection of Yajus or the mantras in prose which give procedural details to the अध्वर्यु || Adhvaryu priest for the proper performance of Yajnas. The popular hymn in praise of Lord Siva - श्रीरुद्रप्रस्न || SriRudraprasna – finds a place in this Veda. The other famous prayer पुरुष सूक्तं || Purusha Sooktam also occurs here with some modifications.

It is a collection of Yajus or the mantras in prose which give procedural details to the अध्वर्यु || Adhvaryu priest for the proper performance of Yajnas. The popular hymn in praise of Lord Siva - श्रीरुद्रप्रस्न || SriRudraprasna – finds a place in this Veda. The other famous prayer पुरुष सूक्तं || Purusha Sooktam also occurs here with some modifications.

There are two major groups of शाखा || Shakhas (texts) in this Veda: the Krishna Yajurveda and the Shukla Yajurveda.  The term "krishna" shakha contains "the un-arranged, motley collection" of verses in Yajurveda, in contrast to the "shukla" shakha of Yajurveda. The Shukla Yajurveda separates the Samhita from its Brahmana (the Shatapatha Brahmana), the Krishna Yajurveda intersperses the Samhita with Brahmana commentary.

There are two major groups of शाखा || Shakhas (texts) in this Veda: the Krishna Yajurveda and the Shukla Yajurveda.  The term '

Krishna Yajurveda was taught by Rushi Vaishampayana, while the Shukla Yajurveda by Yagnavalkya rushi. It is considered older than the Shukla Yajurveda. Today a vast majority follow the Yajur Veda. Krishna Yajurveda is common in the South of India and Shukla Yajurveda in the North.

 

Krishna Yajurveda was taught by Rushi Vaishampayana, while the Shukla Yajurveda by [[Yajnavalkya (यज्ञवल्क्य)|यज्ञवल्क्य || Yajnavalkya]] rushi. It is considered older than the Shukla Yajurveda. Today a vast majority follow the Yajur Veda. Krishna Yajurveda is common in the South of India and Shukla Yajurveda in the North.

'''कृष्ण यजुर्वेद संहिता || Krishna Yajurveda Samhita''' is said to have contained 85 Shakhas but only four of them are available now out of which the Taittiriya Samhita is widely prevalent especially in South India. Of the Krishna Yajurveda, texts the four major schools that have survived are '''मैत्रायणि || Maitrayani, कथा || Katha, कपिस्थल-कथा || Kapisthala-Katha, तैत्रिय || Taittiriya'''. It deals with detailed descriptions of sacrifices like Rajasuya, Vajapeya, Somayaga etc. The other three Shakhas are not so well known though they also deal with similar sacrifices.

'''कृष्ण यजुर्वेद संहिता || Krishna Yajurveda Samhita''' is said to have contained 85 Shakhas but only four of them are available now out of which the Taittiriya Samhita is widely prevalent especially in South India. Of the Krishna Yajurveda, texts the four major schools that have survived are '''मैत्रायणि || Maitrayani, कथा || Katha, कपिस्थल-कथा || Kapisthala-Katha, तैत्रिय || Taittiriya'''. It deals with detailed descriptions of sacrifices like Rajasuya, Vajapeya, Somayaga etc. The other three Shakhas are not so well known though they also deal with similar sacrifices.

Affiliated to this Samhita are-  

Affiliated to this Samhita are-  

 

# Out of 9 Brahmanas of this Veda Tandya Maha Brahmana is the biggest and most important.  

1. Out of 9 Brahmanas of this Veda Tandya Maha Brahmana is the biggest and most important.  

# Only one Aranyaka of this Samhita is available which is called Talavakara or Jaiminiya Aranyaka.  

 

# Chandogya Upanishad and the Kenopanishad, also known as Talavakaropanishad.  

2. Only one Aranyaka of this Samhita is available which is called Talavakara or Jaiminiya Aranyaka.  

 

3. Chandogya Upanishad and the Kenopanishad, also known as Talavakaropanishad.  

==  अथर्वण || Atharvana or अथर्व वेद || Atharva veda ==

==  अथर्वण || Atharvana or अथर्व वेद || Atharva veda ==

The Artharvaveda Samhita is the text 'belonging to the अथर्वण || Atharvan and अङ्गिरस || Angirasa poets. It has about 760 hymns, and about 160 of the hymns are in common with the Rigveda. Most of the verses are metrical, but some sections are in prose.  This is also called Brahma Veda because it is assigned to the '''Brahma''' priest who supervises the conduct of the Yajnas. The mantras in this Veda are both in prose and verse forms.

The Artharvaveda Samhita is the text 'belonging to the अथर्वण || Atharvan and [[Angirasa (अङ्गिरसः)|अङ्गिरस || Angirasa]] poets. It has about 760 hymns, and about 160 of the hymns are in common with the Rigveda. Most of the verses are metrical, but some sections are in prose.  This is also called Brahma Veda because it is assigned to the '''Brahma''' priest who supervises the conduct of the Yajnas. The mantras in this Veda are both in prose and verse forms.

As the Atharva Veda Samhita has some special features it stands apart from the other three Vedas. It deals more with things here and now than with the hereafter and the sacrifices are utilized as a means to them. This Veda contains many types of mantras designed to ward off evils and hardship as also to destroy enemies. Besides this it deals with diseases and their cure, rites for prolonging life, for fulfilling one’s desires, construction activities, trade and commerce, statecraft, defense systems of the country among others.

As the Atharva Veda Samhita has some special features it stands apart from the other three Vedas. It deals more with things here and now than with the hereafter and the sacrifices are utilized as a means to them. This Veda contains many types of mantras designed to ward off evils and hardship as also to destroy enemies. Besides this it deals with diseases and their cure, rites for prolonging life, for fulfilling one’s desires, construction activities, trade and commerce, statecraft, defense systems of the country among others.

In some contexts, the term Veda is used to refer to these Samhitas. This is the oldest layer of Vedic texts, apart from the Rigvedic hymns, which were probably essentially complete by 1200 BC, dating to the 12th to 10th centuries BC according to historians.

In some contexts, the term Veda is used to refer to these Samhitas. This is the oldest layer of Vedic texts, apart from the Rigvedic hymns, which were probably essentially complete by 1200 BC, dating to the 12th to 10th centuries BC according to historians.

This portion is mainly meant for ब्रह्मचारी || Brahmacharis, those who are in the first stage of their lives.

This portion is mainly meant for [[Brahmacharya (walking on the path of the divine)|ब्रह्मचारी || Brahmacharis]], those who are in the first stage of their lives.

=== ब्राह्मण || Brahmanas ===

=== ब्राह्मण || Brahmanas ===

== References ==

== References ==

From Wikipedia

# '''From Wikipedia ???'''

 

# [http://ignca.nic.in/vedic_heritage_brahmanas.htm http://ignca.nic.in/http://ignca.nic.in/vedic_heritage_brahmanas.htm]

[http://ignca.nic.in/vedic_heritage_brahmanas.htm http://ignca.nic.in/http://ignca.nic.in/vedic_heritage_brahmanas.htm]

# http://ignca.nic.in/vedic_portal_rigveda.htm

 

http://ignca.nic.in/vedic_portal_rigveda.htm