Changes

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.

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.

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" />

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, सायणाचार्यः ॥ [[Sayanacharya (सायनाचार्यः)|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 - 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.  

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.   

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.