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Shruti Parampara (Samskrit: श्रुतिपरम्परा) refers to the oral tradition that has been preserving the traditional way of Veda adhyayana inclusive of both vedic chanting ie. how the shrutis (Vedas) are pronounced as well as how they are applied in practice as part of daily Upasana and Karma to be done in the Grhastha life.  

Shruti Parampara (Samskrit: श्रुतिपरम्परा) refers to the oral tradition that has been preserving the traditional way of Veda adhyayana inclusive of both [[Vedapatha Paddhati (वेदपाठपद्धतिः)|vedic chanting]] ie. how the [[Shruti (श्रुतिः)|shrutis]] ([[Vedas (वेदाः)|Vedas]]) are pronounced as well as how they are applied in practice as part of daily Upasana and Karma to be done in the [[Grhasthashrama (गृहस्थाश्रमः)|Grhastha life]].  

This article is an introduction to the documentary film titled "Vedic Delight" (embedded on this page) that showcases the oral tradition of vedic studies and examination process.  

This article is an introduction to the documentary film titled "Vedic Delight" (embedded on this page) that showcases the oral tradition of vedic studies and examination process.  

== परिचयः ॥ Introduction ==

== परिचयः ॥ Introduction ==

<blockquote>

<blockquote>

वेदोऽखिलो धर्ममूलं... ।। २.६ ।।<ref>Manusmrti, [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> vedo'khilo dharmamūlaṁ... ।। 2.6 ।।</blockquote>This well-known quote from Dharma Shastra, gives us an understanding that Veda is not only the source of our religion but it is the source of all kinds of Dharmas including Vyashti Dharma and Samashti Dharma.

वेदोऽखिलो धर्ममूलं... ।। २.६ ।।<ref>Manusmrti, [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> vedo'khilo dharmamūlaṁ... ।। 2.6 ।।</blockquote>This well-known quote from [[Dharma Shastras (धर्मशास्त्राणि)|Dharma Shastra]], gives us an understanding that Veda is not only the source of our religion but it is the source of all kinds of [[Dharma (धर्मः)|Dharmas]] including Vyashti Dharma and Samashti Dharma.

In contrary to this, academic world view or common perception of the masses considers the four vedas as the source texts of the Hindu Religion.

In contrary to this, academic world view or common perception of the masses considers the four vedas as the source texts of the Hindu Religion.

Therefore, they clearly distinguish between religious knowledge and other forms of knowledge. Due to the domination of this western thought around the globe, Bharatiyas also consider Vedic knowledge as religious knowledge. With this label of religion, Vedas are also believed to be in conflict with scientific thought, human intelligence, rationality etc. as an apple in the basket of oranges is generally known as just one more fruit in the basket.

Therefore, they clearly distinguish between religious knowledge and other forms of knowledge. Due to the domination of this western thought around the globe, Bharatiyas also consider Vedic knowledge as religious knowledge. With this label of religion, Vedas are also believed to be in conflict with scientific thought, human intelligence, rationality etc. as an apple in the basket of oranges is generally known as just one more fruit in the basket.

Apart from this tag of religion, Vedas are also considered as philosophical texts or Vedic literature. Hence, naturally Vedic texts are a subject of study in many universities across the globe. But learning about the shruti texts in an academic course as an ancient literature to understand the past and learning shruti texts in shruti parampara with the intent of practice are completely different.

Apart from this tag of religion, Vedas are also considered as philosophical texts or [[Vaidika Vangmaya (वैदिकवाङ्मयम्)|Vedic literature]]. Hence, naturally Vedic texts are a subject of study in many universities across the globe. But learning about the shruti texts in an academic course as an ancient literature to understand the past and learning shruti texts in shruti parampara with the intent of practice are completely different.

Therefore, despite having Vedic study courses at hundreds of Universities, if we want to know how shruti is pronounced and applied in practice, we have to approach individuals who belong to oral tradition and never think about going to Universities and persuing a degree.

Therefore, despite having Vedic study courses at hundreds of Universities, if we want to know how shruti is pronounced and applied in practice, we have to approach individuals who belong to oral tradition and never think about going to Universities and persuing a degree.

== वेदः वेदाभ्यासश्च ॥ Introduction to Veda and Vedic studies ==

== वेदः वेदाभ्यासश्च ॥ Introduction to Veda and Vedic studies ==

<blockquote>मन्त्रब्राह्मणयोः वेदनामधेयम् । mantrabrāhmaṇayoḥ vedanāmadheyam ।</blockquote>Meaning: Mantra and Brahmana are known as Veda.

<blockquote>मन्त्रब्राह्मणयोः वेदनामधेयम् । mantrabrāhmaṇayoḥ vedanāmadheyam ।</blockquote>Meaning: Mantra and [[Brahmana (ब्राह्मणम्)|Brahmana]] are known as Veda.

Another name of the Veda is “Trayee”. Meaning, Veda or Trayee consists three kandas. That is why it is famously said, काण्डत्रयात्मको वेदः । kāṇḍatrayātmako vedaḥ । The Samhita or collection of mantras is Upasana kanda, Bramhana texts are Karma kanda and Upanishads are Jnana kanda. These three kandas are the original texts of the Veda. Hence, they are collectively called ''“''moola''”.''

Another name of the Veda is “Trayee”. Meaning, Veda or Trayee consists three kandas. That is why it is famously said, काण्डत्रयात्मको वेदः । kāṇḍatrayātmako vedaḥ । The [[Samhita (संहिता)|Samhita]] or collection of mantras is Upasana kanda, Bramhana texts are Karma kanda and [[Upanishads (उपनिषदः)|Upanishads]] are Jnana kanda. These three kandas are the original texts of the Veda. Hence, they are collectively called ''“''moola''”.''

After completing the “moola”, the  Pada patha and Krama patha are to be studied along with the 8 eight vikrtis.

After completing the “moola”, the  Pada patha and Krama patha are to be studied along with the 8 vikrtis.

Afterwards, they study the six limbs or shandangas.  

Afterwards, they study the six limbs or [[Shad Vedangas (षड्वेदाङ्गानि)|shadangas]].  

Shiksha, Vyakarana, Chanda, Nirukta, Jyotisha and Kalpa are the six limbs.

[[Shiksha (शिक्षा)|Shiksha]], [[Vyakarana Vedanga (व्याकरणवेदाङ्गम्)|Vyakarana]], [[Chandas (छन्दस्)|Chanda]], [[Nirukta (निरुक्तम्)|Nirukta]], [[Vedanga Jyotisha (वेदाङ्गज्योतिषम्)|Jyotisha]] and [[Kalpa Vedanga (कल्पवेदाङ्गम्)|Kalpa]] are the six limbs.

It takes approximately six or more years to complete the moola, three years to learn the Vikrtis and 3 years fully dedicated time to study the 6 limbs.

It takes approximately six or more years to complete the moola, three years to learn the Vikrtis and 3 years fully dedicated time to study the 6 limbs.

Along with this system of study or completing the Veda, they may study Sahitya, Darshanas or Itihasa-Purana.

Along with this system of study or completing the Veda, they may study Sahitya, [[Shad Darshanas (षड्दर्शनानि)|Darshanas]] or [[Itihasa (इतिहासः)|Itihasa]]-[[Puranas (पुराणानि)|Purana]].

There are four upavedas in this stream of knowledge. Upavedas are generally for those, who do not learn the Vedas completely in shruti tradition.

There are four [[Upavedas (उपवेदाः)|upavedas]] in this stream of knowledge. Upavedas are generally for those, who do not learn the Vedas completely in shruti tradition.

Dharma Shastra with its vastness, is to be studied in addition to the Veda and to be applied throughout the life.

Dharma Shastra with its vastness, is to be studied in addition to the Veda and to be applied throughout the life.

These three aspects are universal and always relevant. Therefore, not only for the Hindus, but the Veda is advantageous for the whole mankind and always relevant.

These three aspects are universal and always relevant. Therefore, not only for the Hindus, but the Veda is advantageous for the whole mankind and always relevant.

Therefore, Bharatiyas who are not yet influenced by western ideas of tradition and culture, don’t consider Veda or Shruti Parampara as merely heritage. Instead they regard it as “Shabda Brahma” or divine entity that provides the means to fulfil their wishes in the form of yajna.

Therefore, Bharatiyas who are not yet influenced by western ideas of tradition and culture, don’t consider Veda or Shruti Parampara as merely heritage. Instead they regard it as “Shabda Brahma” or divine entity that provides the means to fulfil their wishes in the form of [[Yajna (यज्ञः)|yajna]].

The Main purpose of the Veda is to facilitate various forms of yajna which sustain and flourish the life on the planet.<blockquote>वेद हि यज्ञार्थम् अभिप्रवृत्तः । veda hi yajñārtham abhipravr̥ttaḥ ।</blockquote>This knowledge contained in the shruti has come from a source or dimension which is beyond the access of the sense organs and the intellect.<blockquote>प्रत्यक्षेण अनुमित्या वा यस्तूपायो न बुध्यते । एतं विदन्ति वेदेन तस्मात्वेदस्य वेदता ।।   

The Main purpose of the Veda is to facilitate various forms of yajna which sustain and flourish the life on the planet.<blockquote>वेद हि यज्ञार्थम् अभिप्रवृत्तः । veda hi yajñārtham abhipravr̥ttaḥ ।</blockquote>This knowledge contained in the shruti has come from a source or dimension which is beyond the access of the sense organs and the intellect.<blockquote>प्रत्यक्षेण अनुमित्या वा यस्तूपायो न बुध्यते । एतं विदन्ति वेदेन तस्मात्वेदस्य वेदता ।।   

pratyakṣeṇa anumityā vā yastūpāyo na budhyate । etaṁ vidanti vedena tasmātvedasya vedatā ।। </blockquote>It is the knowledge which is beyond the faculties of pratyaksha or anumana.

pratyakṣeṇa anumityā vā yastūpāyo na budhyate । etaṁ vidanti vedena tasmātvedasya vedatā ।। </blockquote>It is the knowledge which is beyond the faculties of pratyaksha or anumana.

Therefore, Bharatiyas consider Veda as “apaurusheya”, a sacred entity and regard it as Brahman or verbal manifestation of the creator himself.

Therefore, Bharatiyas consider Veda as “[[Apaurusheya (अपौरुषेयम्)|apaurusheya]]”, a sacred entity and regard it as [[Brahman (ब्रह्मन्)|Brahman]] or verbal manifestation of the creator himself.

This knowledge has been interpreted and explained by many commentators including modern academicians. Every such commentary is done considering only one of the dimensions of it. But there are three dimensions to it. Adhi-daivika meaning, Adhi-bhautika meaning and Adhyatmika meaning. Commentaries or interpretations with “trividha-drshti” or three dimensional meanings are very few.

This knowledge has been interpreted and explained by many commentators including modern academicians. Every such commentary is done considering only one of the dimensions of it. But there are three dimensions to it. Adhi-daivika meaning, Adhi-bhautika meaning and Adhyatmika meaning. Commentaries or interpretations with “trividha-drshti” or three dimensional meanings are very few.

Fortunately, despite the invasions and anti-ritual propaganda, few sane voices and individual efforts have kept the Vedic practices alive here and there. We have not lost it completely yet.

Fortunately, despite the invasions and anti-ritual propaganda, few sane voices and individual efforts have kept the Vedic practices alive here and there. We have not lost it completely yet.

Since the Veda is sacred and manifestation of the divine, the person who has memorized it and lives by it is also considered as divine. In the northern part of  Bharata, Vedic Pandits or Brahmanas are referred to as “bhu-devata” or Bhudev ji, by the villagers even today. In South Indian languages, Vedamurti, or Veda Brahma Shri is used as a prefix to address the Vedic scholars and their feet are worshipped. Urban culture might have lost it, but Veda and Vedic pandits are sacred entities for a large number of Bharatiyas.

Since the Veda is sacred and manifestation of the divine, the person who has memorized it and lives by it is also considered as divine. In the northern part of  [[Bharatavarsha (भरतवर्षम्)|Bharata]], Vedic Pandits or [[Brahmana Dharma (ब्राह्मणधर्मः)|Brahmanas]] are referred to as “bhu-devata” or Bhudev ji, by the villagers even today. In South Indian languages, Vedamurti, or Veda Brahma Shri is used as a prefix to address the Vedic scholars and their feet are worshipped. Urban culture might have lost it, but Veda and Vedic pandits are sacred entities for a large number of Bharatiyas.

== Academic v/s Traditional Approach to Veda ==

== Academic v/s Traditional Approach to Veda ==

The great Rishi and commentator of Veda, Sri Sayanacharya, writing the Bhashya to the Rigveda says,

The great Rishi and commentator of Veda, Sri [[Sayanacharya (सायणाचार्यः)|Sayanacharya]], writing the [[Bhashya (भाष्यम्)|Bhashya]] to the [[Rigveda (ऋग्वेदः)|Rigveda]] says,

  "Veda is that which shows an “alaukika” path to fulfill the ishta (wish) and to avoid the anishta (unwanted)."

  "Veda is that which shows an “alaukika” path to fulfill the ishta (wish) and to avoid the anishta (unwanted)."

<blockquote>इष्टप्राप्तये अनिष्टपरिहाराय अलौकिकं मार्गं यो वेदयति, स वेदः। iṣṭaprāptaye aniṣṭaparihārāya alaukikaṁ mārgaṁ yo vedayati, sa vedaḥ ।</blockquote>Sayana is calling the Veda as “alaukika”, in contrast to the laukika, or the wordly. Even in the Gita, Sri Krishna makes a similar distinction by saying  <blockquote>लोके वेदे च...॥१५.१८॥<ref>Bhagavad Gita, [https://sa.wikisource.org/wiki/%E0%A4%AD%E0%A4%97%E0%A4%B5%E0%A4%A6%E0%A5%8D%E0%A4%97%E0%A5%80%E0%A4%A4%E0%A4%BE/%E0%A4%AA%E0%A5%81%E0%A4%B0%E0%A5%81%E0%A4%B7%E0%A5%8B%E0%A4%A4%E0%A5%8D%E0%A4%A4%E0%A4%AE%E0%A4%AF%E0%A5%8B%E0%A4%97%E0%A4%83 Adhyaya 15 (Purushottama Yoga)]</ref> loke vede ca...॥15.18॥ </blockquote>Here, Krishna is using the term “loka” in contrast to Veda. Thus, traditionally, Veda is considered to be the alaukika way to fulfill worldly wishes of mankind. Further, the tradition has divided the Veda into three parts as Upasana Kanda, Karma Kanda and Jnana Kaanda.   

<blockquote>इष्टप्राप्तये अनिष्टपरिहाराय अलौकिकं मार्गं यो वेदयति, स वेदः। iṣṭaprāptaye aniṣṭaparihārāya alaukikaṁ mārgaṁ yo vedayati, sa vedaḥ ।</blockquote>Sayana is calling the Veda as “alaukika”, in contrast to the laukika, or the wordly. Even in the [[Bhagavad Gita (भगवद्गीता)|Gita]], Sri [[Krishna (कृष्ण )|Krishna]] makes a similar distinction by saying  <blockquote>लोके वेदे च...॥१५.१८॥<ref>Bhagavad Gita, [https://sa.wikisource.org/wiki/%E0%A4%AD%E0%A4%97%E0%A4%B5%E0%A4%A6%E0%A5%8D%E0%A4%97%E0%A5%80%E0%A4%A4%E0%A4%BE/%E0%A4%AA%E0%A5%81%E0%A4%B0%E0%A5%81%E0%A4%B7%E0%A5%8B%E0%A4%A4%E0%A5%8D%E0%A4%A4%E0%A4%AE%E0%A4%AF%E0%A5%8B%E0%A4%97%E0%A4%83 Adhyaya 15 (Purushottama Yoga)]</ref> loke vede ca...॥15.18॥ </blockquote>Here, Krishna is using the term “loka” in contrast to Veda. Thus, traditionally, Veda is considered to be the alaukika way to fulfill worldly wishes of mankind. Further, the tradition has divided the Veda into three parts as Upasana Kanda, Karma Kanda and Jnana Kaanda.   

Conditioned by the tropes of the Western world, modern academic scholarship looks at the Veda as an ancient literature or as a source of religious and esoteric knowledge. Therefore, Vedic studies are seen as a part of the study of civilizations and their mores. From an academic perspective, it is part of the study of ancient history. For traditional Vedic practitioners however, it is still a live and divine entity and they refuse to refer to it in the past tense.  

Conditioned by the tropes of the Western world, modern academic scholarship looks at the Veda as an ancient literature or as a source of religious and esoteric knowledge. Therefore, Vedic studies are seen as a part of the study of civilizations and their mores. From an academic perspective, it is part of the study of ancient history. For traditional Vedic practitioners however, it is still a live and divine entity and they refuse to refer to it in the past tense.  

Thus, there is a fundamental contradiction in the intention behind the study of the Veda between traditionalists and modern-day academics. While one studies the Veda to understand the previous generations, the other studies it as a preparation for practices to be undertaken in the future.    

Thus, there is a fundamental contradiction in the intention behind the study of the Veda between traditionalists and modern-day academics. While one studies the Veda to understand the previous generations, the other studies it as a preparation for practices to be undertaken in the future.    

The Academic approach is driven by curiosity and a sense of heritage, whereas the traditional approach is driven by Shraddha and Bhakti.  

The Academic approach is driven by curiosity and a sense of heritage, whereas the traditional approach is driven by [[Shraddha (श्रद्धा)|Shraddha]] and [[Bhakti (भक्तिः)|Bhakti]].  

== Difference between Adhyayana and Study ==

== Difference between Adhyayana and Study ==

== References ==

== References ==