Veda Vargeekarana (वेदवर्गीकरणम्)

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.

परिचय || Introduction

महर्षि वेद व्यास || Maharshi Veda Vyasa collected all the Mantras in existence during his period, edited, codified and organized them into four groups in the form that we see below

1. ऋग्वेद || The Rigveda
2. यजुर्वेद || The Yajurveda
3. सामवेद || The Samaveda
4. अथर्ववेद || 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).    

ऋग्वेद || 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 mantras as follows.

Rig-Veda    Samhita ►	Mandala            ►	Anuvaka         ►	Sookta           ►	Mantra

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). The first group is in praise of the deities like अग्नि || Agni, इन्द्र || lndra, वरुण || Varuna, मित्र || 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 अन्तरिक्ष || 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. 

एकम् सत् विप्रः बहुध वदन्ति || ‘ekam sat viprah bahudha vadanti’ (Rig. Ved. 1.164. 92) 

Truth is one, learned call it by various names

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 - सगुनोपसन || 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 third group deals with several secular subjects like marriage, war etc., which show the nature of society of those times. A just and equitable social order existed. However, social life was conditioned by spiritual consciousness. There was समन्वय || Samanvaya or harmony of life here and hereafter. सत्य || Satya (truth) and धर्म || Dharma (righteousness) are glorified and अमृतत्व || Amritatva (immortality) as the goal of life was accepted.

The Brahmanas, Aranyakas and the Upanishads of Rig Veda are

1. Aitareya and Kausitaki Brahmanas

2. Aitareya and Sankhyayana Aranyakas

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.

यजुर्वेद || Yajurveda

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.

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.

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.

Related to this Samhita are-

1. Taittiriya Brahmana

2. Taittiriya and Maitrayani Aranyakas

3. Taittiriya, Katha, Swetaswatara, Maitrayani and Maha Narayana Upanishads.

शुक्ल यजुर्वेद संहिता || Shukla Yajurveda Samhita is said to have been brought to the knowledge of the world by the famous sage यज्ञवल्क्य || Yajnavalkya from Vaajasani which means the Sun God. Hence this is also known as वाजस्नेयी संहिता || Vajasneyi Samhita, This is entirely in verse form.

Out of 17 Shakhas of this Samhita said to have been existed; only two viz. Kanva and Madhyandina Shakhas are presently existing. This Samhita also deals mainly with Yajnas like Agnishtoma.

Related to this Samhita are-

1. Satapatha Brahmana. This is a work extensively serving as a general guide to all the Vedas.

2. BrhadAranyaka

3. Brhadaraanyokopanishad and Isavasyopanishad.

It is a compilation of ritual offering formulas that were said by a priest while an individual performed ritual actions such as those before the yajna fire. The earliest and most ancient layer of Yajurveda samhita includes about 1,875 verses, that are distinct yet borrow and build upon the foundation of verses in Rigveda.

Unlike the Samaveda which is almost entirely based on Rigveda mantras and structured as songs, the Yajurveda samhitas are in prose and linguistically, they are different from earlier Vedic texts. The Yajur Veda has been the primary source of information about sacrifices during Vedic times and associated rituals. The youngest layer of Yajurveda text is not related to rituals nor sacrifice, it includes the largest collection of primary Upanishads, influential to various schools of Hindu philosophy.

सामवेद || Saamaveda

Samaveda Samhita is the highly commended scripture of Hinduism. However it is not considered as an independent work. All the mantras of the Rig Veda which are useful to उद्गात्रि || Udgatri priest for chanting in the Yajnas to ensure the grace of the Gods have been brought together in this Veda. The Samaveda Samhita consists of 1549 stanzas, taken almost entirely (except for 75 mantras) from the Rigveda. Just like Rigveda, the early sections of Samaveda typically begin with Agni and Indra hymns but shift to abstract, and their meters too shifts in a descending order. The later sections of the Samaveda have least deviation from substance of hymns they derive from the Rigveda into songs

The Samaveda samhita comprises two major parts. The first part include four melody collections (gāna, गान) and the second part three verse “books” (ārcika, आर्चिक). A melody in the song books corresponds to a verse in the arcika books. ‘SA’ means a mantra of the Rig Veda, ‘AMA’ means musical notes. Hence a Saman is a mantra of the Rig Veda set to music. The word साम || Saama also means that which brings peace to the mind. Although this Veda is said to have 1000 Shakhas only three are available now.

Unlike the mantras of the other three Vedas, the mantras of Samaveda are simply known as Saman having seven svaras or musical scales. Therefore, Saama Gana or singing of hymns as per the rules of Sama Veda is said to be the basis and source of the seven svaras or notes fundamental to the Indian music systems.

The special virtue of Sama Veda is that although its mantras are from the Rig Veda they are set to music which is greatly conductive to the spiritual evolution of a human being and to qualify oneself for receiving the grace of the Gods. Hence, Sri Krishna says in the Gita (Ch.10 Verse 22) ‘vedaanaam saamavedosmi’ meaning ‘among the Vedas I am the Sama Veda’. Similarly, in the Lalita Sahasranama, one of the epithets used to describe the Divine Mother is साम गाण प्रिये || Saama Gaana Priye (one who is pleased with the recital of Saman).

Affiliated to this Samhita are-

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

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

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.

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.

Many mantras deal with creation and emergence of the Universe. The sukta extolling the wonder of creation is called पृथ्वी सूक्तं || Prithvi Sooktam. Amidst mundane subjects high philosophical ideas are also found in this Veda. The literary style of this Veda is highly sophisticated.

Most of the Shakhas of Atharva Veda are lost. Out of the 9 Shakhas known to have existed under this Samhita only two are available now. They are

1. Pippalada
2. Saunaka

Only one Brahmana called Gopatha Brahmana has been discovered. No Aranyaka of this Veda has come to light so far.

There are a number of Upanishads which are associated with this Veda. The well known Upanishads belonging to this Veda are :

1. Prasna Upanishad
2. Mundaka Upanishad
3. Mandukya Upanishad
4. Kaivalya Upanishad .

The Atharvaveda was not considered as a Veda in the Vedic era, and was accepted as a Veda during later ages though some schools do not consider it even in modern era.

The Atharvaveda is sometimes called the "Veda of magical formulas", an epithet declared to be incorrect by other scholars. The Samhita layer of the text likely represents magico-religious rites to address superstitious anxiety, spells to remove maladies believed to be caused by demons, and herbs- and nature-derived potions as medicine. However, books of the Atharvaveda Samhita are dedicated to rituals without magic, such as to philosophical speculations and to philosophy.

The Atharva veda has been a primary source for information about Vedic culture, the customs and beliefs, the aspirations and frustrations of everyday Vedic life, as well as those associated with kings and governance. The text also includes hymns dealing with the two major rituals of passage – marriage and cremation. The Atharva Veda also dedicates significant portion of the text asking the meaning of a ritual.

Sub Classification of Vedas

संहिता || Samhitas

Samhitas (Sanskrit saṃhitā, "collection"), are collections of mantras or hymns and prayers in praise of Deities for attaining prosperity in the world and happiness hereafter.. There are four "Vedic" Samhitas: the Rig-Veda, Sama-Veda, Yajur-Veda, and Atharva-Veda, most of which are available in several recensions (śākhā).

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.

ब्राह्मण || Brahmanas

The Brahmanas are commentaries, explanation of solemn rituals as well as expound on their meaning of Vedic Samhita rituals in the four Vedas. They also incorporate legends and in some cases philosophy. Each regional Vedic shakha (school) has its own operating manual-like Brahmana text, most of which have been lost. A total of 19 Brahmana texts have survived into modern times: two associated with the Rigveda, six with the Yajurveda, ten with the Samaveda and one with the Atharvaveda.

Each of the Brahmanas is associated with one of the Samhitas or its recensions. The Brahmanas may either form separate texts or can be partly integrated into the text of the Samhitas. They may also include the Aranyakas and Upanishads. The substance of the Brahmana text varies with each Veda. For example, the first chapter of the Chandogya Brahmana, one of the oldest Brahmanas, includes eight ritual suktas (hymns) for the ceremony of marriage and rituals at the birth of a child.

This portion of a Veda guides people in the performance of Vedic Karmas or sacrificial rituals; they are the prose explanations of the method of using the mantras in the Yajnas and other rituals. Brahmana is suitable for the गृहस्थ || Grihasthas (the householders), those belonging to the second stage in life.

अरण्यक || Aranyakas

Aranyakas, "wilderness texts" or "forest treaties", were composed by people who meditated in the woods as recluses and are the third part of the Vedas. The texts contain discussions and interpretations of ceremonies, from ritualisitic to symbolic meta-ritualistic points of view. It is frequently read in secondary literature.

Aranyakas, however, neither are homogeneous in content nor in structure. They are a combination of instructions and ideas, and some include chapters of Upanishads within them. Two theories have been proposed on the origin of the word Aranyakas. One theory holds that these texts were meant to be studied in a forest, while the other holds that the name came from these being the manuals of allegorical interpretation of sacrifices, for those in वानप्रस्थ || Vanaprastha (retired, forest-dwelling) stage of their life, according to the historic age-based Ashrama system of human life.

The Aranyaka portion is addressed to the people of that category offering a substitute for rituals. They teach methods of meditation based upon symbolical interpretations of sacrificial rites. It is a process of performing Yajnas and sacrifices at the mental level. For example Brihadaranyaka Upanishad starts with such analytical mental performance of Aswamedha Yajna. The Aranyakas are intended for the Vanaprasthas or people who prepare themselves for the last stage in life i.e. Sanyasa. Aranyakas form the transition link between the ritual of the Brahmanas and the philosophy of the Upanishads.

उपनिषद् || Upanishads

The number of works that go by the name Upanishad and available today in print exceeds 200. The Muktikopanishad gives a list of 108 Upanishads. However, the principal Upanishads are accepted to be those which Adi Sankaracharya who lived between 788 and 820 A.D. chose to comment upon.

Sankara was the earliest commentator on the Upanishads. He chose only 10 Upanishads for his commentaries. According to some scholars he commented upon 11 Upanishads. He refers to 4 more Upanishads in his commentary on Brahma Sutra namely Svetasvatara  Upanishad, Kousitaki Upanishad, Jaabaala Upanishad, Mahanarayana Upanishad, and Paingala Upanishad.

Considering the ones chosen by him for commenting and as reference material as the most ancient and authentic, they are termed as major or principal Upanishads. We may list them as follows:

TEN MAJOR UPANISHADS (Based on Adi Shankara's Commentaries)

1. Isavasya or Isopanishad
2. Kena Upanishad
3. KathaUpanishad
4. Prasna Upanishad
5. Mundaka Upanishad
6. Mandukya Upanishad
7. Taittiriya Upanishad
8. AitareyaUpanishad
9. Chandogya Upanishad
10. Brhadaranyaka Upanishad

The Upanishads are the concluding portions of the Vedas which discuss philosophical issues. They are commonly referred to as वेदान्त || Vedānta, variously interpreted to mean either the "last chapters, parts of the Vedas" or "the object, the highest purpose of the Veda". The concepts of ब्रह्मन || Brahman (Ultimate Reality) and आत्मन् || Ātman (Soul, Self) are central ideas in all the Upanishads, and "Know your Ātman" their thematic focus. The Upanishads are the foundation of Hindu philosophical thought and its diverse traditions.

They are the essence of the Vedas containing their knowledge aspects. The philosophy of the Upanishads occupies the highest pedestal in the spiritual knowledge. They speak about the identity of the Supreme Eternal Soul, the Brahman, the individual soul, the Atman, their mutual relationship, the Universe (jagat) and man’s place in it. In short they deal with जीवात्मा || Jivatma, परमात्मा || Paramatma, जगत् || Jagat and जगदीश्वर || Jagadishwara.

Aranyakas are sometimes identified as karma-kanda (ritualistic section), while the Upanishads are identified as jnana-kanda (spirituality section). In an alternate classification, the early part of Vedas are called Samhitas and the commentary are called the Brahmanas which together are identified as the ceremonial karma-kanda, while Aranyakas and Upanishads are together referred to as the jnana-kanda.

References

Wikipedia

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

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