How were four Vedas created?

1. Origin and meaning of 'Veda'

'The word Veda (वेद) has been derived from the verb vid (विद्‌) with a prefix dhayan (धञ्‌) which means spiritual emotion (bhav), action (karma) and result. From this the word Veda means spiritual knowledge, subject of knowledge or the means of acquiring knowledge. The various meanings of vid are to have, to acquire knowledge, or to see.'⁽¹⁾
Synonym - Shruti: The sages heard the Vedas first (shrut refers to that which is heard) hence they are also called the Shrutis.

2. Founder of Vedas

2.1 Divine

According to the Indian holy texts the Darshans, a word is perpetual and has an unique association with its meaning. Since words from the Vedas are considered eternal the Vedas are considered divine.
The ancient sages [the seven great sages (saptarshi)] have been considered the authors of the Vedas; however several holy texts proclaim that sages are not the creators of mantras rather They were only seers. The ancient sages were enlightened with Vedic literature.
'The meaning of the word rushi (ऋषि) as given in the holy text Nirukta means rushirdarshanat (ऋषिर्दर्शनात्‌) meaning "Those who have realised the manifest form of God are called rushis i.e. sages." Thus one would say the sages were enlightened with the knowledge of the eternally existing Vedas. It is from this viewpoint as well that the Vedas are considered divine as no one is accorded the status of being their author.'⁽²⁾

2.2 God (Ishvar) or Prajapati

'As one recedes to the origin of creation one has to accept a principle which itself is absolute (praman). It is also referred to as The Supreme Soul (Paramatma), God (Ishvar) or Mahabhut (the Great Cosmic Element). The Bruhadaranyakopanishad (2.4.10) states that the very breath of this Great Cosmic Being are the Vedas. Lord Brahma from the Purans is called Prajapati in Vedic literature. Prajapati generated creation and created the Vedas to nurture it. It is also said that Prajapati created the Vedas with His expiration. The sages first heard this sound of hum (हुं) originating from Prajapati hence that sound of hum, that is the Vedas acquired the name "Shrutis".'⁽³⁾

2.3 Lord Brahma

The four Vedas originated from the four mouths of Lord Brahma.

2.4 Deity Gayatri

Gayatri has been called Vedamata (mother of the Vedas) in various holy texts.

2.5 Different deities

'Authors of the Purans have attributed the creation of the Vedas to different deities according to the sect to which they belonged. According to one school of thought the Rugveda was created from Agni (the deity of fire), the Yajurveda from Vayu (the deity of air) and the Samaveda from Aditya (the Sun deity).

2.6 Absolute ether (akash)

The Vedas being in the form of a word (shabda), one view states that they have originated from absolute ether. A word is a quality of absolute ether. Divine speech (para vani) which manifests from absolute ether in the heart or absolute ether in the subconscious mind (chidakash) is itself known as the Vedas.'⁽⁴⁾

2.7 Omkar

Various Purans state that the Vedas have originated from Omkar. The Shiva Puran (7.6.27) says that the Rugveda, Yajurveda, Samaveda and Atharvaveda have originated from the letters a (अ), u (उ), m (म) and subtle sound respectively. The Bhagvadgita (7.8) says that entire literature itself has originated from Omkar. According to the Mahabharat initially there was only one Veda in the form of Om.

2.8 The Para mode of speech (vani)

'The Para mode of speech is the most subtle form of knowledge. It is also known as the Veda. Since sages were enlightened with the Vedic mode of speech it is called the Pashyanti (to see) mode. The Pashyanti mode of speech is the manifest verbal form of the Vedas. The gross form of this speech is the Madhyama mode. These three forms of expression of the Vedas are extremely complicated. The fourth mode of speech, the Vaikhari is that spoken by the common man.'⁽⁵⁾

3. Determination of the time of origin of the Vedas

The Vedas were created by The Lord for the welfare of mankind much before creation of man. Hence the sages were able to realise them. This is also precisely the reason why they are called eternal (anadi).

4. Objectives of Vedas

'The motive of the Vedas is to help man to remain within the limitations of the Vedas despite having lost the spiritual emotion that 'He is I (so'ham)' by retaining awareness of the soul principle or at least to prevent him from becoming unhappy in the materialistic world. The Vedas are meant primarily to bestow the entire creation with happiness rather than to attain the Final Liberation (Moksha). The resultant benefit of a happy society is the Final Liberation. Due to smooth functioning of the cycle of Righteousness (Dharma) and the Final Liberation society becomes happy. This itself is cumulative merit (samashti punya). The Vedas are certainly overjoyed to see one individual liberated but they are even happier to see ninety-nine people making spiritual progress.' - H.H. Kane Maharaj, Narayangaon, Maharashtra, India
The Vedas are not meant merely for spiritual contemplation. They also contain worldly and divine concepts in them.

5. Importance of Vedas

A. The Vedas are Lord Narayan Himself: 'वेदो नारायण: साक्षात्‌ ।' Meaning : It is said that 'the Vedas are (Svayambhu) Lord Narayan Himself'.
B. Importance with reference to spiritual practice: Before the creation of man The Lord created the absolute earth, absolute water, absolute fire, absolute air and absolute ether elements to fulfill the requirements of his (man's) physical body. Similarly He created the Vedas for the sake of the embodied soul undertaking spiritual practice (jivatma).
C. Importance of study of the Vedas: 'If the Vedas did not possess the potential to survive as they have over the ages then they would have been dead long ago. The very fact that they have survived is evidence to prove their potential. Once it is said that this is the foundation of the temple of one's life it becomes essential to study its nature. However without the study of the Vedas one cannot understand its nature.'⁽⁸⁾
D. Proclamation of the Vedas: 'कृण्‍वन्‍तो विश्वमार्यम्‌' means 'They make the entire universe Aryan'.

कर्तव्‍यमाचरन्‌ काममकर्तव्‍यमनाचरन्‌ ।
तिष्‍ठति प्रकृताचारे य: स आर्य इति स्‍मृत: ।। - वसिष्‍ठस्‍मृति
Meaning: The man who controlling his desires performs his duties in accordance with the norms of the Great Illusion (Prakruti) and the scriptures, refraining from actions prohibited by the scriptures is called an 'Aryan'. - Vasishthasmruti
E. Basic holy texts of Indian (Bharatiya) Righteousness (Dharma) and culture: The Vedas constitute the main seat of Aryan religion. Manu's quote 'वेदोऽखिलो धर्ममूलम्‌' meaning the Vedas are the very foundation of Righteousness is famous.
F. The first literary work in the world
G. The Vedas and other holy texts: The table below compares the Vedas and other holy texts. It will explain the extraordinary importance of the Vedas.

	Vedas	Other holy texts
1. Creator	God	Spiritually evolved
2. Subject A. B.	Making creation happy to realise God Traversing from duality to non- duality	What worldly life should be in relation to spiritual progress and realisation of God. How to progress from duality (many) to non-duality
3. Paths of Yoga taught and their proportion %
A. Path of Devotion (Bhaktiyoga)	98	30
B. Path of Knowledge (Dnyanyoga)	1	20
C. Path of Action (Karmayoga)	1	50
4. Useful for which spiritual level %	50-90	30-70

6. Creation of the four Vedas

The Purans state that there is only one Veda which is divided into four parts. The four Vedas are its four limbs (Agnipuran 150.24, Vishnupuran 3.4.1, Vayupuran 1.179, Padmapuran 5.2.43). 'In the earlier yugs (eras) the Vedas were a single text. Hence it was difficult to study them. Sage Vyas realised this after completion of His study of them. He realised that since the verses [rucha i.e. a mantra or a shloka (many ruchas constitute an aphorism (sukta)] and aphorisms (sukta i.e. a combination of ruchas) were scattered in different lineages (gotras), the Vedas had to be divided in such a way that they would serve the purpose of performing sacrificial fires and being handed down by tradition. If that was not done then they would either not survive or would have unnecessary additions. If they were destroyed then our culture (sanskruti) based on them would undergo dissolution; hence He dedicated Himself to this task and divided the Veda only for the convenience of its study into four parts. He sorted out all the verses (ruchas) from the Vedas and compiled the Rugveda. He then separated the verses which could be sung and compiled the Samaveda. That part giving a detailed account of how to perform a sacrificial fire (yadnya) in prose form, was called the Yajurveda. The Atharvaveda was created by compiling the mantras useful in performing magic (yatuvidya) and helping in worldly life. Because He divided the Veda into four the sage was named Vyas (व्‍यास), meaning (Vedan vivyas), the one who divided the Veda, thereafter. The contemporary teachers (acharyas) accepted Sage Vyas's division of the Vedas unconditionally. This will explain how important this accomplishment was.'⁽⁹⁾
Sage Vyas handed over a Rugveda Sanhita called Bahvruch to a disciple named Pail, a Yajurveda Sanhita called Nigadakhya to Vaishampayan, a Samaveda Sanhita called Chandog to Jaimini and an Atharvaveda Sanhita called Angirasi to Sumantu. These four disciples propogated the four Vedas. That is why the respective disciple is called the main teacher of the corresponding Veda text.
'In the spread of the institution of sacrificial fires the Rugveda, Yajurveda and Samaveda were the three most important ones. All kinds of Vedic sacrificial fires could be performed with the help of these three Vedas. A sage of every Veda presided at a sacrificial fire. Adhvaryu, Hota and Udgata are the three main sages. Since the Atharvaveda included mantras, tantras, black magic (jaran-maran, vashikaran), political actions, etc. it was of absolutely no use in performing sacrificial fires. However with the passage of time it came to be used in performing sacrificial fires and so was accorded a status on par with the other Vedas. Consequently in the literature of the later period the Vedas are considered to be four in number.'⁽¹⁰⁾
The table below describes the special features of each of the four Vedas.

	Rugveda	Yajurveda	Samaveda	Atharvaveda
1. Form of the Absolute Being of the Veda
A. Complexion	Golden (white) (red)	Reddish (golden)	White	Blue (black)
B. Face	That of a donkey* Pleasant, mild*	That of a horse	That of a billy goat	Akin to a monkey
C. Eyes	Wide, like lotus leaves	Golden (tawny)	Golden	-
D. Height	Length of 2 forearms**	Length of 5 forearms**	Length of 6 forearms**	Length of 9 forearms**
E. Hands are adorned with	An akshamala (mala of letters for japa) in one hand and a posture assu- ring protection of the other* [holding a holy book of verses (pothi)]	An aksha- mala (mala of letters for japa) in the right hand, a vajra (divine thunderbolt) in the left	A conch, a japamala	A mace, a japamala
F. Others	A beautiful long neck, a white moustac- he and beard, accompanied by his wife (moustache and curly hair)	A broad neck, lean	Holding a rosary (mala), wearing cl- ean garme- nts, hide & holding a staff from the shami tree	Black armour, cruel, perfor- ming inferior actions, donn- ing the sacred thread (janave) and wielding the khatvang (a weapon of Lord Shiva)
2. Teachings of Sage Vyas
A. Imparted to whom?	Pail	Vaishampa- yan	Jaimini	Sumantu
B. Which teachings?	A sanhita named Bahvruch	A sanhita named Nigadakhya	A sanhita named Chandog	A sanhita named Angirasi
3. The lineage (gotra)	Atri	Bharadvaj	Kashyap	Vaitan
4. The deity	Brahma	Rudra (Vishnu)	Vishnu (Rudra)	Indra
5. Rhythm (cha- nda) of the mantra	Gayatri	Trishtubh (p)	Jagati	Anushtubh (p)
6. The sub-veda	Ayurveda	Dhanurveda	Gandharva- veda	Arthashastra
7. Branches	8	86	1000	9

** Length of a forearm is measured from the elbow to the finger tips.
[Based on the Bharatiya Sanskrutikosh. The variations in the brackets are excerpts from the Shri Gurucharitra 26.27-219, * (asterisks) are based on Hemadri's Chaturvargachintamani.]

7. The Rugveda

7.1 Origin and meaning

'Ruk is a metrical composition. The word ruk (ऋक्‌) may be defined as follows.

'ऋच्‍यन्‍ते स्‍तूयन्‍ते देवा अनया इति ऋक्‌' means that by means of which the deities can be glorified is a ruk (Shabdakalpadrum).

'पादेनार्धेन चोपेतवृत्तबद्धा मन्‍त्रा ऋच:' means a rucha is a metrical mantra which consists of a metrical part (charan) and an ardhi (Jaimini Nyayasutras 2.1.12).

'तेषामृक्‌ यत्रार्थवशेन पादव्‍यवस्‍था' means a sentence in which the stanzas (charan) are arranged in a rhythm (Chanda) is known as a ruk (Jaimini Nyayasutras 2.1.10).

Importance: This is the first and oldest among the four Vedas. In fact the Rugveda is the oldest holy text available on the face of the earth.

7.2 Composition of the Rugveda

The Rugveda Sanhita was created before the Aranyaks and Upanishads. At the time of creation of the Vedas they were not compiled separately as the Sanhitas. The Rugveda and the other Vedas acquired the form of a holy text only during the period of the Brahman holy texts.
Subdivisions: 'मंत्रब्राह्मणयोर्वेदनामधेयम्‌' means that the Veda is a literary work formed by the union of two parts - the mantra part and the Brahman part (Apastamba Paribhasha 31). The Sanhitas were comprised of mantras and the Brahman part was constituted by the Brahman texts, Aranyaks and Upanishads.
Formation of mandals: One ruksanhita is divided into ten mandals. A mandal is made up of several aphorisms (suktas) and every aphorism is comprised of many verses (rucha). Mandals are further subdivided into gotramandals and mishramandal. Since the mandals from two to eight are named after the lineage (gotra), sages and Their descendants they are called the gotramandals. In serial order Grutsamad, Vishvamitra, Vamadev, Atri, Bharadvaj, Vasishtha, Kanva and Angiras are the eight sages of the mandals. The mandals from two to seven form the very core of the Rugveda. The composition of the mantras in it being the most ancient, even the other aphorisms in the Rugveda were composed in the period following the former. All the aphorisms in the ninth mandal are in praise of only one deity, that is Som who is also named as Pavaman. Hence this mandal is also called the Pavaman mandal. It has been inferred that after the second to eighth mandals were compiled, aphorisms of every sage of those mandals related to the deity Som were compiled to constitute the ninth mandal. In the ensuing period the first and tenth mandals were attached to the Rugveda. The Rugveda also includes some aphorisms called Khilsuktas. Khil means an appendix or a mantra which is suffixed.

7.3 Chanda (rhythm) in the Rugveda

The entire Rugveda is based on rhythm. The mantras from it are compiled in some verses (vrutta) and have various parts (pad). Particular Vedic rites (anushthan) should be undertaken with mantras of a particular rhythm, e.g. Adhan (one of the rites from a sacrificial fire) of Agni (the deity of fire) should be undertaken by Brahmans (priests) in the Gayatri rhythm, by Kshatriyas (kings and warriors) in the Trishtubh rhythm and Vaishyas (businessmen) in the Jagati rhythm as advocated by the Taittiriya Brahman holy text.

7.4 Topics

The aphorisms (sukta) from the Rugveda mainly encompass the praise or description of deities such as Indra, Agni, Varun, Marut, etc. Besides aphorisms on various subjects such as society, spiritual rites (sanskar), composition of the universe, philosophy, etc. are also found in the Rugveda. Generally the aphorisms are classified as 1. Devatasukta (aphorisms on deities), 2. Dhruvapadsukta (aphorisms with specific chorus suffixed to the mantras), 3. Kathasukta (aphorisms of stories), 4. Samvadsukta (aphorisms of conversations), 5. Danstutisukta (aphorisms glorifying offering), 6. Tattvadnyansukta (aphorisms on philosophy), 7. Sanskarsukta (aphorisms on spiritual rites) 8. Mantriksukta (aphorisms of followers of mantras), 9. Laukiksukta (aphorisms for worldly benefits) and 10. Aprisukta (aphorisms generating happiness).

Devatasukta: Forms, nature and glory of deities such as Indra, Agni, Varun, Surya, Savita, Vayu, Usha, Pusha, Apa, Ashvini, Rudra, Bhag, Vishnu, Marut, Vishvedev, Sarasvati, Vak, Dyava-Pruthivi, etc. are described in the Rugveda and verses in their praise are also written.

Dhruvapadsukta: One comes across several aphorisms with specific chorus suffixed to the mantras. Many such suktas are found in the Rugveda.

Kathasukta: Some stories appear in condensed form (bijas) in some aphorisms of the Rugveda; however later they are elaborated upon in the Brahman texts. To cite examples the story of Shunahashep from the Rugveda 1.24 is described in detail in the Aitareya Brahman (5.14) and the story of the Vaman (dwarf) incarnation of Lord Vishnu in the Shatpath Brahman text has originated from the Vishnusukta in the Rugveda 1.154.

Samvadsukta: From all the aphorisms of conversations in the Rugveda those of conversations between Pururava-Urvashi (10.95), Yama-Yami (10.10) and Sarama-Pani (10.108) are the three most important ones.

Danstutisukta: These aphorisms from the Rugveda are named thus because in them sages have praised kings who have offered horses, cows, oxen, wealth, etc. to Them.

Tattvadnyansukta: The beautiful principles propagated in the later periods in the Upanishads are first found in the Rugveda in the condensed form. Based on the principle of the Vedic sages of 'Ekam sat' that there is only one Absolute Truth, in several instances the Rugveda projects the concept that everything is God and that everything originates from the Absolute Truth.

Sanskarsukta: Though Vedic mantras are chiefly utilised to perform Vedic (shraut) rites, some aphorisms and mantras from it are also used in spiritual rites performed at home. The 85^th aphorism from the tenth mandal is renowned as the Suryasukta. The mantras from it are incorporated in the wedding rites (vivaha sanskar). Similarly in spiritual rites performed at home the following aphorisms are included - snan and marjan (bathing and offering) [10.9], Shraddhaprayog (ritual of offering to ancestors) [10.15], Pretakarma (rites of cremation) [10.16 and 18], Upanayan (thread ceremony) [10.19 and 62], Garbhadhan (a rite performed to purify the womb and overcome defects in the ovum and the foetus) [10.184].

Mantriksuktas: Numerous aphorisms from the Rugveda are used to overcome calamities such as tuberculosis and other diseases, bad omens, nightmares, black magic such as jaran, maran possession, poisoning, etc.

Laukiksukta: These aphorisms pertain to dice-playing (10.34), Manduksukta [quick actions performed akin to a frog's (manduk) leap] (7.103), code of Righteousness of rulers (rajadharma) [10.173], etc.

Aprisukta: These aphorisms are used during animal sacrifice. After the text on Vedic mantras was complete different sages created their own mandals (assemblies). Later this event resulted in hostility between sages of the various assemblies and to overcome that animosity aphorisms which generate happiness were included in most mandals. The word apri (आप्री) is derived from the roots a (आ) + pri (प्री) which mean to please or to make one content. Though there was enemity between Sages Vishvamitra and Vasishtha the aphorisms generating happiness in the mandals of both are almost the same.

7.5 Deities from the Rugveda

A rule from the Rugveda says 'यस्‍य वाक्‍यं स ऋषि: या तेनोच्‍यते सा देवता' meaning the one who states a quote is its sage and the deity described by Him is the one to be worshipped.
Pairs of deities: Some examples of pairs of deites from the Rugveda are Agni-Shom (Rugveda 1.93), Mitravaruni (6.67), Dyava-Pruthivi (1.85) and Shuna-Sir (4.57.5). A characteristic of Vedic form of worship is considering two different deities as one and worshipping them jointly.
Worship of deities: Aryans following the Vedas would appease these deities by offering oblations in the fire (havan) or offer them somras (wine). However this spiritual practice of theirs was done for the fulfillment of some worldly desire (sakam). They would pray to these deities for worldly happiness and victory in all spheres. Various Vedic sages have prayed for boons of a long life of hundred years and destruction of demons and enemies.

7.6 Vedic sages

The quote 'यस्‍य वाक्‍यं स ऋषि' by Yaska states that a sage (rushi) is the one whose quote itself is a mantra. According to this description (nirukti) deities like Indra, Agni, etc. should also be considered as sages but being deities They are not called so. The text Sarvanukramani by Sage Shaunak gives the name of the sage of every aphorism and verse (rucha). Those who are sages from among deities, Brahmans (priests) and kings are called devarshi, brahmarshi and rajarshi respectively.
The number of sages capable of generating mantras in the Rugveda is over three hundred and fifty. From them Angira, Rahugan and Kushik are considered the oldest. However merely one or two of their mantras are available. Among the sages capable of generating mantras, thereafter the seven great sages who came are Bharadvaj, Kashyap, Gautam, Atri, Vishvamitra, Jamadagni and Vasishtha. According to the serial number of the assemblies (mandals) the main sages are Grutsamad (mandal 2), Vishvamitra (mandal 3), Vamadev (mandal 4), Atri (mandal 5), Bharadvaj (mandal 6), Vasishtha (mandal 7) and Kanva (mandal 8). Considering the composition of mantras Vasishtha is accorded the first position with the maximum of 103 aphorisms. The remaining sages and Their contribution of aphorisms is given below in serial order - Bharadvaj 60, Vamadev 55, Vishvamitra 48, Grutsamad 40, Kakshivan 27, Agastya 26, Dirghatama 25, Gautam 20, Medhatithi 20, Shyavashva 15, Kutsa 14, Madhuchchanda 10, Praskanva 9, Parashar 5, Jamadagni 5, Kavash 4, Bruhaspati 2 and Haryat, Apala, Ashtak, Kushik and Sudas 1 each.
Society and culture (sanskruti): From the descriptions in the Rugveda at various places one can fathom the culture of the Vedic Aryans.

7.7 Righteousness (Dharma) in the Rugveda

The Vedic sages created the institution of sacrificial fires (yadnya) as the point of union of God and man, on the earth. Later that very institution became the central focus of the spread of Vedic culture (sanskruti). A sacrificial fire is the very core of social life and the formation of social organisations. According to the Vedic sages The Supreme God exists in the form of a sacrificial fire. Performing sacrificial fires was Their sole code of Righteousness. Somyag is a sacrifice which is accorded the central focus in the Rugveda. Som represents vision and fire symbolises light. It is because of the sun and the rain that all living beings survive. Food too is generated from them. This being the attitude of Vedic sages towards sacrificial fires They linked every important action of life to them.'⁽¹¹⁾

8. The Yajurveda

8.1 Origin and meaning

'Yajus (यजुस्‌) means mantra in prosaic form. The Yajurveda is thus a compilation of the specific mantras to be chanted when performing different sacrificial fires and the specific regulations to be observed during it.

8.2 Importance

Knowledge, action and worship are the three categories of a successful living. Of these three it is mainly the Yajurveda which has accepted the stage of action or ritualistic worship (karmakand). It is the basis of Vedic ritualistic worship and gives an elaborate account on the institution of sacrificial fires.

8.3 Types

The Yajurveda has two parts - the Krushna and the Shukla. The chief teacher (acharya) of the Yajurveda was Sage Vaishampayan. He created several disciples like Yadnyavalkya.'⁽¹²⁾ Once Vaishampayan was angry with Yadnyavalkya for some reason and asked the latter to return His Yajurveda. Yadnyavalkya vomited it out. The other disciples then assumed the form of francoline patridges and swallowed it. [It is from this patridge (tittir) that the names Taittiriya Brahman and Taittiriya Upanishad were derived.] Thereafter Yadnyavalkya worshipped the Sun deity and procured the Yajurveda for himself, from Him. As the Sun deity returned the Yajurveda to Yadnyavalkya in the form of a horse (speech) that commentary is called the Vajasaneyi Sanhita. Yadnyavalkya glorified His new Veda by naming it the Shukla Yajurveda. To counter this Vaishampayan began to call the former Yajurveda the Krushna Yajurveda.

The Krushna Yajurveda : 'Different stories from the Krushna Yajurveda have been reproduced in the Taittiriya Brahman text but sacrificial fires is their real objective. The stories begin with the phrase "देवासुरा: संयत्ता आसन्‌ meaning the deities and demons are waging a war". At first, the deities are defeated and they seek refuge in Lord Brahma or Lord Vishnu. Both Brahma and Vishnu advise them to perform a sacrificial fire, after which they emerge victorious in the war and are bestowed with desired benefits. The Taittiriya, Mahanarayan, Maitri, Kath and Shvetashvatar are Upanishads derived from the Krushna Yajurveda.

The Shukla Yajurveda : The Shatpath Brahman constitutes the most important text of the Shukla Yajurveda. Brahmans belonging to the Madhyandin branch (that is those who consider the afternoon rite of sandhya as the most important) replace the alphabet y (य) with j (ज) and sh (श) with kh (ख). Some repeat an alphabet, pronounce the anusvar (अं) nasally and instead of holding the beat with the neck, do so with the hand.'⁽¹³⁾

9. The Samaveda

9.1 Origin and meaning

'The first meaning of the word sama is dear or the promise of a lover. In some contexts it is also used as singing. It is this meaning which applies to the popular Samaveda. Many mantras from the Rugveda have been incorporated into the Samaveda. The songs composed based on them are known as sama. In some places mantras from the Rugveda itself are called sama. This is truly appropriate as the mantras from the Rugveda constitute the foundation of sama. A quote in the Chandogya Upanishad states "ऋचि अध्‍यूढं साम which means the sama are those which are based on the verses (rucha)". A special definition of the word sama is found in the text the Bruhadaranyak (1.3.22). It says

सा च अमश्चेति तत्‌ साम्‍न: सामत्‍वम्‌ ।
Meaning: Sa means a verse (rucha) and am means musical notes such as gandhar, etc. Both together constitute a sama.
Thus melodious singing of the verses is sama as per its definition. To illustrate the close association between verses and sama in the Aitareya Brahman text they have even been imagined as a married couple.
Origin: It is said that this has originated from the sun. The Taittiriya Sanhita states that Brahmans (priests) have been created from the Samaveda.

9.2 Importance

The holy text the Bruhaddevat says "सामानि यो वेत्ति स वेद तत्त्वम्‌ meaning the one who understands the sama understands the implied meaning of the Vedas". In the Gita (10.42) Lord Shrikrushna has glorified the Samaveda by proclaiming, "From among all the Vedas I am the Samaveda". The Chandogya Upanishad states that the Omkar is the gist of the Samaveda. The praises of the Samaveda are sung in both the Rugveda and the Atharvaveda.'⁽¹⁴⁾

9.3 The Yajurveda and the Samaveda

'The Yajurveda and the Samaveda are Sanhitas (texts) created specially for performing sacrificial fires; hence they are also called the yadnyik texts. Various verses (rucha) from the Rugveda are found in the Yajurveda. From the literary viewpoint the Samaveda has nothing new because most of the verses from it are in the ninth mandal of the Rugveda. The hymns sung during sacrificial fires based on the samdevatak (that is verses beginning with the word samdevatak) are called "sama". The Jaimini Sutra expresses the same in the words "गीतिषु सामाख्‍या". Sages following the traditions of all the four Vedas were accorded the same status in the institution of sacrificial fires which is seen in its fully blossomed state in the Yajurveda. The Yajurveda is accorded great significance in the history of sacrificial fires and the Samaveda in the history of Indian music.'⁽¹⁵⁾

10. The Atharvaveda

Sorcery is an important topic from the Atharvaveda.

10.1 History

'The Atharvaveda has acquired its name from Sage Atharva, a descendant of the lineage of Sage Angiras who first got a vision of the Veda and then compiled it. This Veda is considered less sacred than the other three Vedas because it contains very little information regarding sacrificial fires. A fifth of the Atharvaveda is taken from the Rugveda.

10.2 Importance

A. It has been inferred that Lord Brahma must have been a sage following the Atharvaveda because most of the mantras from it are associated with household tasks. It is considered as the Veda of the priests. As it includes all kinds of acts such as bringing about peace, fortification, destruction, black magic (abhichar), etc. it is said that only a Brahman who has studied this Veda can be nominated as a priest. The royal priest had to perform the above actions to propitiate conciliation and to promote happiness and welfare for a king, based on this Veda. Such a royal priest played a major role in politics and during times of war. He was the forerunner (purohit) in the real sense. The appendix of the Atharvaveda states that all problems faced by the state are set at rest and the state becomes prosperous if one who is well versed in the Atharvaveda resides there. It is customary to refer to the Atharvaveda as the Kshatraveda as well. Different rituals are recommended in the Atharvaveda to defeat an enemy in a war.
B. The Atharvaveda is a precious and enriching literary work for a sociologist. It is a treasure house of information on varied topics such as the latest advances in medicine, the attitudes and conduct in politics, relationships between women and men, business transactions, misconcepts in society, conventions, Spirituality, etc.
C. A concept from the Atharvaveda states that spirits and demons can cause different kinds of diseases. Accordingly mantras to cure those diseases are also mentioned in it. Both, the aspirations of man to live a long life and attempts to prevent death are predominantly seen in the Atharvaveda.

10.3 Deities

Though most of the deities from the Rugveda are included in the Atharvaveda, their forms have changed drastically. All deities created by different categories of people have received recognition in the Atharvaveda. If a survey from the Rugveda to the Atharvaveda is conducted, then in the latter deities have been replaced by spirits, disease and death to a great extent. Deities from the Atharvaveda thus have to perform the very important task of destroying spirits and demons. Agni (the deity of fire) in the Rugveda performs the mission of transporting the oblations offered to Svadhiti and other deities to them while in the Atharvaveda He assists in performing rituals of abhichar (magic) to defeat the enemy.'⁽¹⁶⁾

10.4 Magic (yatuvidya)

'The Atharvaveda recommends different kinds of remedies of magic, that is mystical mantras. The objective of these mantras in brief is three fold - upashaman (peace), ashansan (desired benefits) and shapan (criticism, abuse). It is believed that disease and calamities befall due to spirits and demons, so they can be overcome by performing upashaman or shapan on the spirits and demons.'⁽¹⁷⁾ 'However in such cases an enemy can counteract the benefits to be obtained from a sacrificial fire by performing another sacrificial fire. Such sacrificial fires are performed using insignificant substances such as cobs of grain, leaves of the palas tree, etc. as oblations. To prevent the loss of these benefits of a sacrificial fire the Atharvaveda recommends mantras and tantras to kill one's potential enemy beforehand. When performing these mantrik and tantrik rites a piece of bamboo is slit longitudinally to symbolise slaying of the enemy. The Atharvaveda first discusses souls which torment and their supernatural energy. Sorcerers who perform black magic project their own spiritual energy on the enemy. That energy is called krutya. The Atharvaveda also recommends the mantras to be chanted to combat krutya. During that period people feared nightmares which were suggestive of impending death. To prevent the occurrence of such dreams it was a practice to recite the sixteenth volume (kand) of the Atharvaveda.'⁽¹⁸⁾

10.5 The Rugveda and the Atharvaveda

'The path followed by sages from the Rugveda is to venerate deities through aphorisms (suktas) and to get auspicious benefits from them. On the other hand the path followed by sages from the Atharvaveda is to acquire benefits by commanding superhuman energies through mantras.'⁽¹⁹⁾

10.6 The Upanishads

'There are 68 Upanishads beginning with the Shanti verse (path) "Bhadram karnebhihi shru (shru) nuyam devaha (भद्रं कर्णेभि: श्रृ (शृ) णुयाम देवा:)" and concluding with the sentence "Ityatharvavede Upanishad samapta (इत्‍यथर्ववेदे उपनिषद्‌ समाप्‍ता)" which are certainly associated with the Atharvaveda. Compared to the other three Vedas the number of Upanishads associated with the Atharvaveda are the maximum.'⁽²⁰⁾

Reference:

'Righteousness (Dharma)', published by Sanatan Sanstha.
Bharatiya Sanskrutikosh. Publisher: Pandit Mahadevshastri Joshi, Secretary, Bharatiya Sanskrutikosh Mandal, 410 Shanivar Peth, Pune 411 030.
First edition: Vol. 3 to 10, Second edition: Vol. 1 and 2
[1]. Vol. 9, Pg. 61                    [2]. Vol. 9, Pg. 66
[3]. Vol. 9, Pg. 61-62               [4]. Vol. 9, Pg. 62
[5]. Vol. 9, Pg. 61-62               [6]. Vol. 9, Pg. 67
[7]. Vol. 9, Pg. 63-65               [8]. Vol. 9, Pg. 63
[9]. Vol. 9, Pg. 158                   [10]. Vol. 9, Pg. 68
[11]. Vol. 1, Pg. 711-721          [12]. Vol. 7, Pg. 567
[13]. Vol. 7, Pg. 569, 570         [14]. Vol. 9, Pg. 740, 741
[15]. Vol. 9, Pg. 579                 [16]. Vol. 1, Pg. 119-123
[17]. Vol. 9, Pg. 579                 [18]. Vol. 1, Pg. 123
[19]. Vol. 9, Pg. 580                 [20]. Vol. 1, Pg. 122

What are the Vedas?
Veda means knowledge. The original knowledge is the teachings of the Vedas. In the conditioned state our knowledge is subjected to many deficiencies. There are four defects that a conditioned soul has: committing mistakes, subject to illusion, cheating propensity and imperfect senses. These deficiencies make us unfit for having perfect knowledge. Therefore we accept the Vedas as they are.
Vedas are apaurusheya, which means they are not compilations of human knowledge. Vedic knowledge comes from the spiritual world, from Lord Krishna, the Supreme Personality of Godhead. In the beginning the first living creature was Brahma. He received the Vedic knowledge from Krishna.
Vedas are compared to desire tree because they contain all things knowable by man. They deal with mundane necessities as well as spiritual realization. Above and beyond all departments of knowledge there are specific directions for spiritual realization. Regulated knowledge involves a gradual raising of the living entity to the spiritual platform, through varna (brahmana - intellectual, kshatriya - ruler, vaishya - merchant, shudra - worker) and asrama (brahmacharya - student, grihastha - family, vanaprastha - retired, sannyasa - mendicant). The highest spiritual realization is knowledge that the Personality of Godhead is the reservoir of all pleasures, spiritual tastes.
Formerly there was only the Veda of the name Yajur. The sacrifices mentioned in the Vedas were means by which the people's occupations according to their orders of life (namely brahmacharya, grihastha, vanaprastha and sannyasa) could be purified. To simplify the process and make them more easily performable, Vyasadeva (the empowered incarnation of Krishna) divided the one Veda into four, Rg (prayers), Yajur (hymns for oblations), Sama (same prayers and hymns in meters for singing), Atharva (body/world maintenance and destruction) in order to expand them among men.
Thus the original source of knowledge is the Vedas. There are no branches of knowledge either mundane or transcendental, which do not belong to the original texts of the Vedas. They have simply been developed into different branches. They were originally rendered by great seers. In other words, the Vedic knowledge broken into different branches by different disciplic successions (known as shakhas) has been distributed all over the world. No one, therefore, can claim independent knowledge beyond the Vedas.
The texts of the Vedas are known as Samhitas. Within these Samhitas there are portions known as Mantras, which contain prayers in the form of potent sound compounds revealed to great seers for different purposes. In the Vedic civilization three orders of life lived in the forests. Only grihasthas inhabited the cities. The regulated knowledge for living in the city, is revealed in the books known as Brahmanas, whereas the regulated knowledge for living in the forest is revealed in the books known as Aranyakas.

Shruti, Smriti and Nyaya
- by Sri Atmatattva Das
There are three different sources of vedic knowledge, called prasthana-traya. The Upanishads are known as shruti-prasthana, the scriptures following the principles of six limbs vedic knowledge (Vedangas) as well as Mahabharata, Bhagavad-gita, and Puranas a re known as smriti- prasthana and Vedanta-sutras which present the vedic knowledge on the basis of logic and arguments is known as nyaya-prasthana. All scientific knowledge of transcendence must be supported by shruti, smriti and a sound logical basis (nyaya ). Smriti and nyaya always confirm that which is said in the shruti.
Vedic injunctions are known as shruti. From the original Veda Samhitas up to the Upanishads are classified as shruti. The additional supplementary presentations of these principles as given by the great sages are known as smriti. They are considered as eviden ce for vedic principles. Understanding the ultimate goal of life is ascertained in the Vedanta-sutras by legitimate logic and argument concerning cause and effect.
There are six aspects of knowledge in the Vedas known as Vedangas:
Siksha
- phonetic science
Vyakarana
- grammar
Nirukti
- context (conclusive meaning)
Candas
- meter
Jyotish
- time science (astronomy & astrology)
Kalpa
- rituals
The seers who have realized these aspects of knowledge from the Vedas, have composed sutras (short but potent phrases which convey a lot of meanings) on each Vedanga. Kalpa-sutras are of four categories, viz., shrouta (collective sacrifices), grihya (family rituals), dharma (occupational duties) and sulba (building of sacrificial fireplaces, altars etc.).
According to the different levels of conditioned consciousness there are instructions in the Vedas for worship of different controllers, with the aim of reaching different destinations and enjoying different standards of sense enjoyment. Agamas (emanated scriptures) are books which are classified into five for this purpose:
Energy
- Shakti (Shakta Agamas)
Visible source (Sun) -
Surya (Soura Agamas)
Controller
- Ganapati (Ganapatya Agamas)
Destroyer
- Shiva (Shaiva Agamas)
Ultimate source
- Vishnu (Vaikhanasa Agamas)
For those who are below standard for vedic purificatory process, Lord Shiva gave the Tantra sastras. These have two general classifications, right and left. While the right aspect contains regulations for purification for those who are grossly engaged in meat eating, intoxication and illicit sex, the left aspect contains low class activities like black magic etc.
From the point of view of common human activities sense gratification is the basis of material life. To cater to this aim, there are three paths mentioned in the Vedas:
The karma-kanda path involves fruitive activities to gain promotion to better planets. Using the methodology from the first five Vedangas, the Kalpa-sutras explain this path.
Upasana-kanda involves worshiping different controllers for promotion to their planets. The Agamas explain this path.
Jnana-kanda involves realizing the Absolute truth in impersonal feature for the purpose of becoming one . The Upanishads explain this path.
Though these paths are all from the Vedas, and the Vedas do explain them, one should not think that that is all the Vedas have. The real purpose of the Vedas is to gradually push one in the path of self realization to the point of surrender in devotion al service to the Supreme Personality of Godhead, Sri Krishna.

Vedanta and the Six Systems of Philosophy

Upanishads and Darshanas
Upanishad means receiving knowledge while sitting near the teacher. These are conversations between self realized souls and their students on the subject matter of Absolute truth. The philosophical aspects of all the important processes and practices of k nowledge (known as vidyas) that are given in the Vedas are discussed in the Upanishads. Veda means knowledge and anta means end. Upanishads are known as Vedanta, end of knowledge.
In the Upanishads the description is more or less negation of the material conception of everything, up to the Supreme Lord. It is very important to note that there is no denial of the spiritual, absolute, transcendental conception in the Upanishads. The purpose of the Upanishads is to philosophically establish the personal feature of the Absolute Truth as transcendental to material names, forms, qualities and actions.
There are 108 Upanishads, as accepted by disciplic succession. Among them the following are considered as topmost:
1) Isa
2) Kena
3) katha
4) Prasna
5) Mundaka
6) Mandukya
7) Taittiriya
8) Aitareya
9) Chandogya
10) Brhad-aranyaka
11) Svetasvatara
Darshana means, sight or vision. In the Vedanta philosophy, the first question is, what is the source of everything? There are philosophers who saw different stages of the original source, and explained philosophy according to their vision. These are known as darshanas. They are also known as sad-darshanas (six systems of philosophy).
The six philosophical treatises are:
Nyaya
propounded by Gautama
Vaisesika
propounded by Kanada
Sankhya
propounded by Kapila
Yoga
propounded by Patanjali
Purva (karma) Mimamsa
propounded by Jaimini
Uttara (brahma) Mimamsa
propounded by Vyasa
Nyaya-darshana, the philosophy of logic, maintains that the atom is the cause of the cosmic manifestation.
Vaisesika-darshana
, philosophy of specialised logic, maintains that the combination of atoms is the cause of the cosmic manifestation.
Sankhya-darshana
, philosophy of analytical study, maintains that the material nature is the cause of the cosmic manifestation.
Yoga-darshana
, philosophy of mystic perfections, maintains that universal consciousness is the cause of the cosmic manifestation.
Purva (karma) mimamsa-darshana
, philosophy of actions and reactions, maintains that fruitive activities are the cause of the cosmic manifestation.
Uttara (brahma) mimamsa-darshana
has two different categories:
The impersonalists maintain that the impersonal Brahman effulgence is the cause of the cosmic manifestation.
After studying the six philosophical theses, Vyasadeva completely summarized them all in his Vedanta-sutra darshana: The Absolute Truth is the Supreme Personality of Godhead, who is the cause of all causes.
Anyone who wants to establish his own philosophy certainly cannot explain any scripture according to the principle of direct interpretation. Among the six kinds of philosophers up to the impersonalist brahma-mimamsa philosophers, none really cares for th e Supreme Personality of Godhead, who is the cause of all causes. They are always busy refuting the philosophical theories of others and establishing their own.
Nyaya and Vaisesika philosophers by accepting atoms as source have rejected the Supreme Personality of Godhead.
The Sankhya philosophers do not accept the Supreme Personality of Godhead, because after scrutinizingly analyzing the material elements, they have come to the conclusion that material nature is the cause of everything.
The Yoga philosophers imagine a form of the Absolute Truth within many forms , and thus do not give any information about the transcendental Personality of Godhead.
Purva (karma) mimamsa philosophers maintain that if there is a God, He is subjected to our fruitive activities. Therefore they do not see any need to become devotees of the Supreme Personality of Godhead.
The impersonalist Uttara (brahma) mimamsa philosophers say that everything is an illusion. Headed by philosophers like Astavakra, they stress the impersonal Brahman effulgence as the cause of everything, rejecting the transcendental Personality of Godhead, who is also the source of that Brahman effulgence.
Srila Vyasadeva wrote the Vedanta-sutras and taking the essence of all vedic literature, established the supremacy of the Supreme Personality of Godhead.

Vedanta Sutra and Bhashyas
Vyasadeva is an incarnation of Krishna. He compiled Vedanta-sutra to enable one to understand the Absolute Truth through infallible logic and argument.
Veda means knowledge, and anta means the end. In other words, proper understanding of the ultimate purpose of the Vedas is called Vedanta knowledge.
A sutra is a code that expresses the essence of all knowledge in a minimum of words. It must be universally applicable and faultless in its linguistic presentation; this is the definition of sutra according to Vayu and Skanda Puranas.
Knowledge which is given in the Vedanta-sutra is supported by the Upanisads. Vedanta-sutras are known as nyaya-prasthana, legitimate logic and argument concerning cause and effect giving the conclusive understanding of the sruti-prasthana, the Upanishads .
Vedanta-sutra, which consists of codes revealing the method of understanding Vedic knowledge, is the concise form of all Vedic knowledge. It begins with the words athato brahma-jijnasa: "Now is the time to inquire about the Absolute Truth". The human form of life is especially meant for this purpose, and therefore the Vedanta-sutra very concisely explains the human mission. According to the great dictionary compiler (Kosakara), Hemacandra, Vedanta refers to the purport of the Upanishads and the Brahmana portion of the Vedas.
The Vedanta-sutras are also known by the following different names:
(1) Brahma-sutra
(2) Saririka-sutra
(3) Vyasa-sutra
(4) Badarayana-sutra
(5) Uttara-mimamsa
(6) Vedanta-darsana
The Vedanta-sutra consists of four chapters. The first two chapters discuss the relationship of the living entity with the Supreme Personality of Godhead. This is known as sambandha-jnana, or the knowledge of relationship.
The third chapter describes how one can act in his relationship with the Supreme Personality of Godhead. This is called abhideya-jnana.
The fourth chapter describes the result of such action. This is known as prayojana-jnana.
Because the Vedanta-sutra is in codes which contain a lot of knowledge, it required commentaries (bhashyas).
Sripada Sankaracharya wrote his commentary on Vedanta-sutra based on monism (advaita - not two). He established that God and the living entity are one. Not accepting the transformation of the energy of Absolute Truth, which is the actual explanation of th e Vedanta-sutra, he introduced the theory of illusion. He claimed that everything is one with Supreme.
There are other (theistic) commentaries by vaishnava acharyas:
Nimbarka - dvaitadvaita (oneness and dualism)
Vishnuswami - suddhadvaita (purified oneness)
Ramanujacharya - visistadvaita (specific oneness)
Madhvacharya - dvaita (dualism)
Baladeva Vidyabhusana - acintya bhedabheda (inconceivable oneness and difference)
In each of these commentaries, the Supreme Personality of Godhead is established as the cause of all causes, the cosmic manifestation is established as transformation of His inconceivable energies, and devotional service is described very explicitly.

Puranas, Itihasas and Kavyas
Puranas are compiled from related historical facts which explain the teachings of the four Vedas. In the Chandogya Upanishad, the Puranas and the Mahabharata, generally known as histories, are mentioned as the fifth Veda.
Srila Vyasadeva, due to his kindness and sympathy toward the fallen souls, supplemented the Vedas with Puranas which easily explain the Vedic truths, intended for different types of men.
All men are not equal. There are men who are conducted by the mode of goodness, others who are under the mode of passion and others who are under the mode of ignorance. The Puranas are so divided that any class of men can take advantage of them and gradu ally regain their original position and get out of the hard struggle for existence.
All the stories mentioned in the Puranas are actual histories, not only of this planet but also on millions of other planets within the universe.
In the Puranas, (which are classified under the three modes) as a matter of course, Srila Vyasadeva has certainly given descriptions of the glories of Krishna, but not as many as given to religiosity economic development, sense gratification and salvation . These four items are by far very inferior to engagement in the devotional service of the Lord.
Therefore, in the pure-goodness Purana, viz., Srimad Bhagavatam, Srila Vyasadeva proclaims that the prime necessity of human life is to realize one's eternal relationship with the Lord and thus surrender unto Him without delay.
Itihasas are literatures describing historical events pertaining to either a single hero or a few heroic personalities in a lineage: for example, Ramayana describing the pastimes of Sri Ramachandra and Mahabharata describing the pastimes of the Pandavas in the lineage of the Kurus. In these books there are topics on transcendental subjects along with material topics. The Bhagavad-gita is a part of Mahabharata. The whole idea of the Mahabharata culminates in the ultimate instructions of the Bhagavad-gita that one should give up all other engagements and should engage oneself solely and fully in surrendering unto the lotus feet of Krishna. The conclusive teaching of the Ramayana also is to fully surrender and take shelter of Lord Sri Ramachandra.
Kavyas are dramatic poetical presentations of selected histories from the Itihasas and/or Puranas, some examples are Raghuvamsa, Meghaduta, Sakuntala.
All the vedic literatures, are put into systematic order for the benefit of the fallen souls who are detached from the transcendental loving service of the Lord, It is the duty of the fallen souls to take advantage of such literatures and become freed from the bondage of material existence.
Pancharatras
pancharatrasya kritsnasya
vakta to bhagavan svayam
The Pancharatra system is spoken by the Supreme Personality of Godhead (just like the Bhagavad-gita); there are 108 Pancharatra books in which the system of worship of the Lord in His Deity form is explained to and through the great authorities of devotional service, viz., Lord Brahma, Lord Siva, Goddess Lakshmi etc., Padma Pancharatra, Narada Pancharatra, Hayasirsa Pancharatra, Laksmi-tantra, and Mahesa Pancharatra are some of the most important books of Pancharatra.
Under the Vedic vidhi (rules) a student is required to be a bonafide son of a brahmana or twice born, but a sudra can be elevated to a brahmanas position by Pancaratrika vidhi.
As human society becomes degraded by the influence of the age of Kali, people become unfit for the vedic system. So the Pancharatra system of making one qualified by initiating him into the process of devotional service by which he is engaged fully in the service of the Deity form of the Lord is the only practical method for deliverance in this age of Kali.
Pancharatra books contain elaborate descriptions on the subject matter of the expansions and incarnations of the Supreme Personality of Godhead, especially the Deity incarnations, detailed information on day to day worship of the Deity forms, methods of purification of the worshipper and process of practical meditation, process of installing temple and Deities, and instructions on how to conduct different festivals in glorification of the pastimes of the Lord.
In the four authorized sampradayas, the acharyas have compiled Deity worship manuals based on these Pancharatra books. Lord Sri Chaitanya Mahaprabhu instructed Rupa Goswami and Sanatana Goswami in the subject matter of Pancharatra and advised them to write books on this subject.
Srila Sanatana Goswami compiled Hari bhakti vilas, giving elaborate descriptions of vaishnava regulative principles and practice. Srila Rupa Goswami made his treatise on the subject, viz., Bhakti rasamrta sindhu with profound knowledge of revealed scriptures and authoritative references from various Vedic literatures, especially Narada Pancharatra.
Srila Prabhupada gave a summary study in prose on Bhakti rasamrta sindhu, in his book Nectar of Devotion. Thus the codes of conduct book for the Krishna conscious devotees, the Nectar of Devotion, is the Pancharatra book for the Krishna consciousness movement.
The Four Books
Krishna Consciousness or Prema Dharma is compared to a lotus flower that gradually unfolds in due course of time. At first it is manifest in a budding stage which gradually blooms until it reaches its fully blossomed stage.
Bhagavad-gita As It Is:
This book is the a, b, c book of spiritual education. This is the essence of the knowledge imparted in the Upanishads . Since Brahma-sutras give conclusive meaning to the Upanishads , Bhagavad-gita is also the essence of the subject matter of the Brahma-sutras. Vedic knowledge is complete because it is above all doubts and mistakes, and Bhagavad-gita is the essence of all such Vedic knowledge. Out of many standard and authoritative revealed scriptures, the Bhagavad-gita is the best.
In the present age people are so absorbed in mundane activities that it is not possible for them to read all the Vedic literatures. This one book, Bhagavad-gita As It Is will suffice because it is the essence of all vedic literatures and especially becau se it is spoken by the Supreme Personality of Godhead.
The whole Bhagavad-gita centers around the declaration that Krishna is the Supreme Personality of Godhead, and that the ultimate perfection of life for the living being is to fully surrender unto Him.
Nectar of devotion:
Bhaktirasamrta sindhu by Srila Rupa Goswami is a treatise on the codes of conduct of devotees compiled in Haribhakti vilas by Srila Sanatana Goswami. Srila Prabhupada gave a summary study of Bhaktirasamrta sindhu in his book Nectar of Devotion, thus providing the Pancharatra for the devotees of the Krishna consciousness movement.
The Nectar of Devotion teaches us how to turn that switch that will immediately brighten everything, everywhere, by engaging in the simple and natural method of loving Krishna, the Supreme Personality of Godhead. Even those who are completely confused and frustrated in life, can extinguish immediately the fire of material existence burning within their hearts, by learning this art of devotional service as directed in the Nectar of Devotion.
The Nectar of Devotion is specifically presented for persons who are engaged in the Krishna Consciousness movement.
Srimad-Bhagavatam:
Within the Vedic literature, there are two systems of education. One deals with transcendental knowledge (para vidya) and the other with material knowledge (apara vidya). The Vedas and their corollaries the six Vedangas deal with the inferior system of material knowledge, viz, to improve religion (dharma), economic development (artha), sense gratification (kama), and liberation (moksa).
As far as Vedic literature is concerned, Vedanta-sutra is accepted as the para vidya. Srimad Bhagavatam is an explanation of that para vidya. It is the fully matured fruit of the desire tree known as Vedic literature.
Srila Prabhupada has given his Bhaktivedanta (devotional Vedanta) translations and purports on Srimad Bhagavatam as the graduate study for the devotees of the Krishna consciousness movement.
Sri Chaitanya Caritamrta:
Sri Krishna appeared as Sri Chaitanya Mahaprabhu to give practical demonstrations of the teachings He gave as Krishna. He relished the descriptions of Krishna lila given in the Srimad Bhagavatam by Vyasadeva.
Srila Vrindavan Das Thakur, the Vyasa of Chaitanya Bhagavata described Lord Chaitanya's pastimes. Following in his footsteps Sri Krishnadas Kaviraj Goswami, composed Sri Chaitanya Caritamrta, in which the teachings of Sri Chaitanya Mahaprabhu are described in great detail.
One begins with Bhagavad-gita and advances through Srimad Bhagavatam (for which conducting life according to the codes of Nectar of Devotion is a must), to the Chaitanya Caritamrta. Although all these great scriptures are on the same absolute level, for t he sake of comparative study Chaitanya Caritamrta is considered to be on the highest platform.
Srila Prabhupada says in his preface to the Chaitanya Caritamrta, "I sincerely hope that by understanding the teachings of Lord Chaitanya human society will experience a new light of spiritual life which will open the field of activity of the pure soul."
Srila Prabhupada says in his purport to text 118 of chapter twenty-two, in the Madhya-lila of Sri Chaitanya Caritamrta:
"In our Krishna consciousness movement we have therefore limited our study of Vedic literatures to Bhagavad-gita, Srimad Bhagavatam, Sri Chaitanya Caritamrta and Bhaktirasamrta sindhu. These four works are sufficient for preaching purposes. They are adequat e for the understanding of the philosophy and the spreading of missionary activities all over the world."
The whole ocean of Vedic literature is contained in these four books of Srila Prabhupada - as you have seen through these lessons. If a student sincerely studies these four books analytically and systematically, then these four books are enough.Ocultar esta publicación