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(Manu Smruti)
This means : four Vedas (Rig, Yajur, Saama and Atharva); the six
auxiliaries to Vedas (Shad Vedaangaas, viz., ‘Siksha’ or euphony
and pronunciation; ‘Vyaakarnaa’ or grammar; ‘Chandas’ or
meter; ‘Niruktha’ or etymology; ‘Jyotisha’ or astronomy; ‘Kalpa’
or procedure), (and four supplements, Upaangaas, viz.,)
‘Meemaamsa’ or interpretation of Vedic texts; ‘Nyaaya’ or logic;
‘Puraana’ or mythology and ‘Dharma Saastraas’ which contain
the codes of conduct make up the fourteen seats of Wisdom
and Knowledge. The Sanskrit word Vidya, Vidwaan etc. originate
from the root ‘Vid’. The term Veda has the same root. You may
appreciate that the English words Wit and Wisdom have all come
from the same root! Simplistically put, Veda means ‘ Book of
Knowledge’. These texts not only give Wisdom but also the
ultimate Knowledge and hence are known as
‘Dharmasthaanaas’. There are four more texts of wisdom which
are just Vidyaasthaanas and not Dharmasthaanas; Ayurvedam
(about health & medicine), Arthasaastram
(economics/statecraft),Dhanurvedam (on archery) and
Gaandharvavedam ( on fine arts). These four are called
‘Upavedas’ that help protect the human physique and provide
the basis for non-spiritual pleasure. These are necessary for our
practical living as opposed to the fourteen Dharmasthaanaas
that help our spiritual evolution to ultimate self-realization. Thus,
these eighteen basic texts form the core of our texts.
The four Vedas, Rig, Yajur, Saama and Atharva, which are
believed to be vibrations in space absorbed by blessed Rishis
(seers) and revealed to the mankind were synthesized more
than 5,000 years ago, probably, at the beginning of this (Kali)
Yuga, by Bhagawan Veda Vyaasa and consisted of 1,131
Saakhaas (recensions or branches), 21 in Rik, 101 in Yajus, 1000
in Saama and 9 in Atharva. They were preserved in the
Parampara (line) of Rishis, viz., Paila, Vaishampaayana, Jaimini
and Sumanthu, by oral tradition, from father to son and guru
(teacher) to sishya (disciple). Of late, the notion that education
other than Vedic studies alone would ensure a livelihood, has led
to many in the line taking to secular studies, resulting in many
Vedic Saakhaas becoming unavailable for mortals today. Even
amidst the available Vedic scholars who are very few in number,
those who can chant from memory could be counted on one’s
fingers. As of date, only 10 recensions are available, and thanks
to the efforts of Achaaryaas from the three major schools of our
philosophy (Advaita, Vishishtaadvaita and Dvaita ) particularly to
Kanchi Paramachaaryaa (who lived 99 years amidst us and
revered by one and all as the ‘incarnation’ of Iswara), and a few
organizations which have been attempting to keep the spirit for
pursuit and learning of Vedas alive.
Mantras, are revelations to the Great seers ( Rishis) who
captured the vibrations of Vedas as such. They are the Rishis to
whom the Mantras are said to belong. They possessed the
Divine ear to hear those mantras. Yoga Saastra says that, if the
spatial expanse in the skies and the space, which exists in a
microform in the mind of the listener, are unified, all the
otherwise inaudible and suspended sounds in space will become
audible to us. Those who feel in unison with all objects in
creation can alone feel the sound. ‘Rationalists’ should have no
difficulty in admitting at least a part of this explanation as many
sounds (such as low and high frequency conversations of various
living beings) which were, hitherto, considered inaudible to
human ears, are now made audible with special scientific
assistance. Suffice to say that Rishis brought forth the mantras
for the benefit of the world and did not create them. No praise is
too high for the Rishis who have blessed us with the mantras
that were beyond our grasp.
(Siksha Saashtra )
Yajur Veda
The words Yajus and Yaj are derived from the root ‘yaj’, which
means worship. Just as the word ‘Rig’ itself means a Hymn in
praise, the word ‘ Yajus’ connotes spelling out the ritualistic
procedure of the Yagna (sacrificial worship). Yajur Veda gives the
mantras in Rig Veda appearing in the form of hymns a practical
shape in the form of Yajna. In addition to referring to many
mantras in hymn form from Rig Veda, Yajur Veda describes in
prose the procedural details for the performance of different
Yagnas. Although Yajur Veda has several branches (Saakhaas),
as in the other Vedas, it has two main branches with numerous
recensions in each branch. Those are called Sukla Yajur Veda
and Krishna Yajur Veda. As Rishi Yaajnavalkya is believed to
have learnt this Samhita from Sun God (Vaajasani), this came to
be known as Vaajasaneyi Samhita. The earlier version of the
Yajur Veda taught by Rishi Vaisampaayana came to be called as
Krishna Yajur Veda. The glory of Yajur Veda lies in its clear
presentations of Vedic Karma or Rituals. The Taittareeya Samhita
in Krishna Yajur Veda makes Asvamedha Yajnaas such as Darsa
Poornamasa, Somayaaga, Vaajapeya, and Raajasooya, known to
the world in all its grandeur of procedural details. Yajur Veda also
contains rare hymns of praise which are not contained in Rig
Veda, such as the Sri Rudram. Although five Sooktaas called ‘
Pancha Rudram’, find a place in Rig Veda, Sri Rudram of today
refers only to that which is contained in Yajur Veda. Over a
period of time, a vast majority have come to follow the Yajur
Veda. While Sukla Yajur is the one recension mostly followed in
Northern India, Krishna Yajur is prevalent school in South India.
Again, the Purusha Sookta of today generally refers to the
version that appears in Yajur Veda although it originally
belonged to Rig Veda. The three fold benefits of Yajna,
performance of a Yajna without desiring any results or reward as
stated in Bhagavad Gita , and attaining total Bliss (Aananda)
are not taken up for discussion now due to space constraints.
While Easaavaasya Upanishad comes from the Samhita portion
of Sukla Yajur Veda, Brahadaaranyaka Upanishad, the biggest of
all Upanishads appears a whole Aaranyaka of Sukla Yajus.
Taittareeya Upanishad which is the most widely studied of the
ten Upanishads and which contains mantras for most of the
rituals (Karmaanushtaana) appears in the Aaaranyaka portion of
Krishna Yajur Veda.
Saama Veda
‘Saama’ means to bring peace to the minds or ‘ Shaanti’. Many
of the Riks or mantras of Rig-Veda are set to music in melodious
hymns in Saama Veda with lengthened notes. Saama Gaana can
be said to be the basis and source of the Sapta Swara (seven
notes) concept fundamental to Indian Music systems. Saama
Gaana or singing of the hymns as per rules of Saama Veda
propitiates all Devataas. In Bhagavad Gita, Lord Krishna
Bhagavaan says ‘ Amongst Vedas, I am Saama Veda’. What
appears in the Chaandogya Braahmana of Saama Veda is
Chaandogya Upanishad. ‘Chaandoga’ means one who sings the
Saama Gaana. Chaandogya Upanishad mantras constitute the
supreme authority (pramaana) for the Brahma Sutra of Veda
Vyaasa. Kenopanishad also called as Talavakaara Upanishad as
it appears in Talavakaara Brahmana of the Jaimini Saakha of
Saama Veda.
Atharva Veda
Upanishads
Epilogue
-Thiruvaiyaru
Krishnan