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From Wikipedia, the free encyclopedia
"Veda" and "Vedic" redirect here. For other uses, see Veda (disambiguation) and Vedic (disambiguation).
The Vedas (Sanskrit vda , "knowledge") are a large body of texts originating in ancient India. Composed in Vedic Sanskrit, the texts constitute the oldest layer of Sanskrit
literature and the oldest scriptures of Hinduism.
[1][2]
Hindus consider the Vedas to be apaurueya ("not of human agency").
[3][4][5]
They are supposed to have been directly
revealed, and thus are called ruti ("what is heard"),
[6][7]
distinguishing them from other religious texts, which are called smti ("what is remembered"). In Hindu tradition, the
creation of Vedas is credited to Brahma.
[8]
The Vedic texts or ruti are organized around four canonical collections of metrical material known as Sahits, of which the first
three are related to the performance of yajna (sacrifice) in historical Vedic religion:
1. The Rigveda, containing hymns to be recited by the hotar, or presiding priest;
2. The Yajurveda, containing formulas to be recited by the adhvaryu or officiating priest;
3. The Samaveda, containing formulas to be sung by the udgatar or priest that chants;
4. The Atharvaveda, a collection of spells and incantations, apotropaic charms and speculative hymns.
[9]
The individual verses contained in these compilations are known as mantras. Some selected Vedic mantras are still recited at prayers, religious functions and other auspicious
occasions in contemporary Hinduism.
The various Indian philosophies and sects have taken differing positions on the Vedas. Schools of Indian philosophy which cite the Vedas as their scriptural authority are
classified as "orthodox" (stika). Other traditions, notably Buddhism and Jainism, which did not regard the Vedas as authorities are referred to by traditional Hindu texts as
"heterodox" or "non-orthodox" (nstika) schools.
[10][11]
In addition to Buddhism and Jainism, Sikhism
[12][13]
and Brahmoism,
[14]
many non-Brahmin Hindus in South India
[15]
do
not accept the authority of the Vedas. Certain South Indian Brahmin communities such as Iyengars consider the Tamil Divya Prabandham or writing of the Alvar saints as
equivalent to the Vedas.
[16]
Contents [hide]
1 Etymology and usage
2 Chronology
3 Categories of Vedic texts
3.1 Vedic Sanskrit corpus
3.2 Shruti literature
4 Vedic schools or recensions
5 Four Vedas
5.1 Rigveda
5.2 Yajurveda
5.3 Samaveda
5.4 Atharvaveda
6 Brahmanas
7 Vedanta
8 In post-Vedic literature
8.1 Vedanga
8.2 Parisista
8.3 Puranas
8.4 Upaveda
8.5 "Fifth" and other Vedas
9 Western Indology
10 See also
11 Notes
12 References
13 Literature
14 External links
Etymology and usage
The Sanskrit word vda "knowledge, wisdom" is derived from the root vid- "to know". This is reconstructed as being derived from the Proto-Indo-European root *u eid-, meaning "see" or "know".
[17]
As a noun, the word appears only in a single instance in the Rigveda, in RV 8.19.5, translated by Griffith as "ritual lore":
y samdh y hut / y vdena dada mrto agnye / y nmas svadhvar
"The mortal who hath ministered to Agni with oblation, fuel, ritual lore, and reverence, skilled in sacrifice."
[18]
The noun is from Proto-Indo-European *u eidos, cognate to Greek () "aspect", "form" . Not to be confused is the homonymous 1st and 3rd person singular perfect tense vda, cognate to Greek () (w)oida "I
know". Root cognates are Greek , English wit, etc., Latin vide "I see", etc.
[19]
In English, the term Veda is often used loosely to refer to the Samhitas (collection of mantras, or chants) of the four canonical Vedas (Rigveda, Yajurveda, Samaveda and Atharvaveda).
The Sanskrit term veda as a common noun means "knowledge", but can also be used to refer to fields of study unrelated to liturgy or ritual, e.g. in agada-veda "medical science", sasya-veda "science of agriculture" or
sarpa-veda "science of snakes" (already found in the early Upanishads); durveda means "with evil knowledge, ignorant".
[20]
Chronology
Main article: Vedic period
The Vedas are among the oldest sacred texts. The Samhitas date to roughly 15001000 BCE, and the "circum-Vedic" texts, as well as the redaction of the Samhitas, date to c. 1000-500 BCE, resulting in a Vedic period,
spanning the mid 2nd to mid 1st millennium BCE, or the Late Bronze Age and the Iron Age.
[21]
The Vedic period reaches its peak only after the composition of the mantra texts, with the establishment of the various
shakhas all over Northern India which annotated the mantra samhitas with Brahmana discussions of their meaning, and reaches its end in the age of Buddha and Panini and the rise of the Mahajanapadas
(archaeologically, Northern Black Polished Ware). Michael Witzel gives a time span of c. 1500 BCE to c. 500-400 BCE. Witzel makes special reference to the Near Eastern Mitanni material of the 14th century BCE the only
epigraphic record of Indo-Aryan contemporary to the Rigvedic period. He gives 150 BCE (Patajali) as a terminus ante quem for all Vedic Sanskrit literature, and 1200 BCE (the early Iron Age) as terminus post quem for
the Atharvaveda.
[22]
Transmission of texts in the Vedic period was by oral tradition alone, preserved with precision with the help of elaborate mnemonic techniques. A literary tradition set in only in post-Vedic times, after the rise of Buddhism
in the Maurya period, perhaps earliest in the Kanva recension of the Yajurveda about the 1st century BCE; however oral tradition predominated until c. 1000 CE.
[23]
Due to the ephemeral nature of the manuscript material (birch bark or palm leaves), surviving manuscripts rarely surpass an age of a fewhundred years.
[24]
The Benares Sanskrit University has a Rigveda manuscript of
the mid-14th century; however, there are a number of older Veda manuscripts in Nepal belonging to the Vajasaneyi tradition that are dated from the 11th century onwards.
Categories of Vedic texts
The term "Vedic texts" is used in two distinct meanings:
1. Texts composed in Vedic Sanskrit during the Vedic period (Iron Age India)
2. Any text considered as "connected to the Vedas" or a "corollary of the Vedas"
[25]
Vedic Sanskrit corpus
The corpus of Vedic Sanskrit texts includes:
The Samhitas (Sanskrit sahit, "collection"), are collections of metric texts ("mantras"). There are four "Vedic" Samhitas: the Rig-Veda, Sama-Veda, Yajur-Veda, and Atharva-Veda, most of which are available in
several recensions (kh). 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
BCE, dating to c. the 12th to 10th centuries BCE. The complete corpus of Vedic mantras as collected in Bloomfield's Vedic Concordance (1907) consists of some 89,000 padas (metrical feet), of which 72,000 occur in
the four Samhitas.
[26]
The Brahmanas are prose texts that discuss, in technical fashion, the solemn sacrificial rituals as well as comment on their meaning and many connected themes. 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 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
dangerous rituals (to be studied outside the settlement) and various sorts of additional materials. It is frequently read in secondary literature.
Some of the older Mukhya Upanishads (Bhadrayaka, Chandogya, Kaha).
[27][28]
Vedas [show]
Vedangas [show]
Upanishads [show]
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Rigveda (padapatha) manuscript in Devanagari,
early19th century
Part of a series on Hindu scriptures
Vedas and their Shakhas
Hinduism portal
v t e
Certain Stra literature, i.e. the Shrautasutras and the Grhyasutras.
The Shrauta Sutras, regarded as belonging to the smriti, are late Vedic in language and content, thus forming part of the Vedic Sanskrit corpus.
[28][29]
The composition of the Shrauta and Grhya Sutras (c. 6th century
BCE) marks the end of the Vedic period, and at the same time the beginning of the flourishing of the "circum-Vedic" scholarship of Vedanga, introducing the early flowering of classical Sanskrit literature in the Mauryan
and Gupta periods.
While production of Brahmanas and Aranyakas ceases with the end of the Vedic period, there is a large number of Upanishads composed after the end of the Vedic period. While most of the ten Mukhya Upanishads can
be considered to date to the Vedic or Mahajanapada period, most of the 108 Upanishads of the full Muktika canon date to the Common Era.
The Brahmanas, Aranyakas, and Upanishads often interpret the polytheistic and ritualistic Samhitas in philosophical and metaphorical ways to explore abstract concepts such as the Absolute (Brahman), and the soul or
the self (Atman), introducing Vedanta philosophy, one of the major trends of later Hinduism.
The Vedic Sanskrit corpus is the scope of A Vedic Word Concordance (Vaidika-Padnukrama-Koa) prepared from 1930 under Vishva Bandhu, and published in five volumes in 1935-1965. Its scope extends to about
400 texts, including the entire Vedic Sanskrit corpus besides some "sub-Vedic" texts.
Volume I: Samhitas
Volume II: Brahmanas and Aranyakas
Volume III: Upanishads
Volume IV: Vedangas
A revised edition, extending to about 1800 pages, was published in 1973-1976.
Shruti literature
Main article: Shruti
The texts considered "Vedic" in the sense of "corollaries of the Vedas" is less clearly defined, and may include numerous post-Vedic texts such as Upanishads or Sutra literature. These texts are by many Hindu sects
considered to be shruti (Sanskrit: ruti; "the heard"), divinely revealed like the Vedas themselves. Texts not considered to be shruti are known as smriti (Sanskrit: smti; "the remembered"), of human origin. This
indigenous system of categorization was adopted by Max Mller and, while it is subject to some debate, it is still widely used. As Axel Michaels explains:
These classifications are often not tenable for linguistic and formal reasons: There is not only one collection at any one time, but rather several handed down in separate Vedic schools; Upaniads ... are
sometimes not to be distinguished from rayakas...; Brhmaas contain older strata of language attributed to the Sahits; there are various dialects and locally prominent traditions of the Vedic schools.
Nevertheless, it is advisable to stick to the division adopted by Max Mller because it follows the Indian tradition, conveys the historical sequence fairly accurately, and underlies the current editions,
translations, and monographs on Vedic literature."
[27]
The Upanishads are largely philosophical works in dialog form. They discuss questions of nature philosophy and the fate of the soul, and contain some mystic and spiritual interpretations of the Vedas. For long, they
have been regarded as their putative end and essence, and are thus known as Vednta ("the end of the Vedas"). Taken together, they are the basis of the Vedanta school.
Vedic schools or recensions
Main article: Shakha
Study of the extensive body of Vedic texts has been organized into a number of different schools or branches (Sanskrit kh, literally "branch" or "limb") each of which specialized in learning certain texts.
[30]
Multiple
recensions are known for each of the Vedas, and each Vedic text may have a number of schools associated with it. Elaborate methods for preserving the text were based on memorizing by heart instead of writing.
Specific techniques for parsing and reciting the texts were used to assist in the memorization process. (See also: Vedic chant)
Prodigous energy was expended by ancient Indian culture in ensuring that these texts were transmitted from generation to generation with inordinate fidelity.
[31]
For example, memorization of the sacred Vedas included
up to eleven forms of recitation of the same text. The texts were subsequently "proof-read" by comparing the different recited versions. Forms of recitation included the ja-pha (literally "mesh recitation") in which every
two adjacent words in the text were first recited in their original order, then repeated in the reverse order, and finally repeated again in the original order.
[32]
That these methods have been effective, is testified to by the preservation of the most ancient Indian religious text, the Rigveda, as redacted into a single text during the Brahmana period, without any variant readings.
[32]
Four Vedas
The canonical division of the Vedas is fourfold (turya) viz.,
[35]
1. Rigveda (RV)
2. Yajurveda (YV, with the main division TS vs. VS)
3. Samaveda (SV)
4. Atharvaveda (AV)
Of these, the first three were the principal original division, also called "tray vidy", that is, "the triple sacred science" of reciting hymns (RV), performing sacrifices (YV),
and chanting (SV).
[36][37]
This triplicity is so introduced in the Brahmanas (ShB, ABr and others), but the Rigveda is the older work of the three from which the other two
borrow, next to their own independent Yajus, sorcery and speculative mantras.
Thus, the Mantras are properly of three forms: 1. Ric, which are verses of praise in metre, and intended for loud recitation; 2. Yajus, which are in prose, and intended
for recitation in lower voice at sacrifices; 3. Sman, which are in metre, and intended for singing at the Soma ceremonies.
The Yajurveda, Samaveda and Atharvaveda are independent collections of mantras and hymns intended as manuals for the Adhvaryu, Udgatr and Brahman priests
respectively.
The Atharvaveda is the fourth Veda. Its status has occasionally been ambiguous, probably due to its use in sorcery and healing. However, it contains very old materials
in early Vedic language. Manusmrti, which often speaks of the three Vedas, calling them trayam-brahma-santanam, "the triple eternal Veda". The Atharvaveda like the
Rigveda, is a collection of original incantations, and other materials borrowing relatively little from the Rigveda. It has no direct relation to the solemn rauta sacrifices,
except for the fact that the mostly silent Brahmn priest observes the procedures and uses Atharvaveda mantras to 'heal' it when mistakes have been made. Its recitation also
produces long life, cures diseases, or effects the ruin of enemies.
Each of the four Vedas consists of the metrical Mantra or Samhita and the prose Brahmana part, giving discussions and directions for the detail of the ceremonies at which the
Mantras were to be used and explanations of the legends connected with the Mantras and rituals. Both these portions are termed shruti (which tradition says to have been
heard but not composed or written down by men). Each of the four Vedas seems to have passed to numerous Shakhas or schools, giving rise to various recensions of the
text. They each have an Index or Anukramani, the principal work of this kind being the general Index or Sarvnukrama.
Rigveda
Main article: Rigveda
The Rigveda Samhita is the oldest extant Indic text.
[38]
It is a collection of 1,028 Vedic Sanskrit hymns and 10,600 verses in all, organized into ten books (Sanskrit:
mandalas).
[39]
The hymns are dedicated to Rigvedic deities.
[40]
The books were composed by poets from different priestly groups over a period of several centuries, commonly dated to the period of roughly the second half of the 2nd
millennium BCE (the early Vedic period) in the Punjab (Sapta Sindhu) region of the Indian subcontinent.
[41]
There are strong linguistic and cultural similarities between the Rigveda and the early Iranian Avesta, deriving from the Proto-Indo-Iranian times, often associated with the
Andronovo culture; the earliest horse-drawn chariots were found at Andronovo sites in the Sintashta-Petrovka cultural area near the Ural Mountains and date to c. 2000
BCE.
[42]
Rigveda manuscripts were selected for inscription in UNESCO's Memory of the World Register in 2007.
[43]
Yajurveda
Main article: Yajurveda
The Yajurveda Samhita consists of archaic prose mantras and also in part of verses borrowed and adapted from the Rigveda. Its purpose was practical, in that each mantra must accompany an action in sacrifice but,
unlike the Samaveda, it was compiled to apply to all sacrificial rites, not merely the Somayajna. There are two major groups of recensions of this Veda, known as the "Black" (Krishna) and "White" (Shukla) Yajurveda
(Krishna and Shukla Yajurveda respectively). While White Yajurveda separates the Samhita from its Brahmana (the Shatapatha Brahmana), the e Black Yajurveda intersperses the Samhita with Brahmana commentary.
Of the Black Yajurveda four major recensions survive (Maitrayani, Katha, Kapisthala-Katha, Taittiriya).
Samaveda
Main article: Samaveda
The Samaveda Samhita (from sman, the term for a melody applied to metrical hymn or song of praise
[44]
) consists of 1549 stanzas, taken almost entirely (except for 78 stanzas) from the Rigveda.
[27]
Like the Rigvedic
stanzas in the Yajurveda, the Samans have been changed and adapted for use in singing. Some of the Rigvedic verses are repeated more than once. Including repetitions, there are a total of 1875 verses numbered in
the Samaveda recension translated by Griffith.
[45]
Two major recensions remain today, the Kauthuma/Ranayaniya and the Jaiminiya. Its purpose was liturgical, as the repertoire of the udgt or "singer" priests who took
part in the sacrifice.
Atharvaveda
Main article: Atharvaveda
The Artharvaveda Samhita is the text 'belonging to the Atharvan and Angirasa poets. It has 760 hymns, and about 160 of the hymns are in common with the Rigveda.
[46]
Most of the verses are metrical, but some sections
are in prose.
[46]
It was compiled around 900 BCE, although some of its material may go back to the time of the Rigveda,
[47]
and some parts of the Atharva-Veda are older than the Rig-Veda
[46]
though not in linguistic
Rigveda
[33]
[show]
Samaveda
[33]
[show]
Krishna Yajurveda
[33][34]
[show]
Shukla Yajurveda
[34]
[show]
Atharvaveda
[34]
[show]
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The Atharvaveda is preserved in two recensions, the Paippalda and aunaka.
[46]
According to Apte it had nine schools (shakhas).
[48]
The Paippalada text, which exists in a Kashmir and an Orissa version, is longer than
the Saunaka one; it is only partially printed in its two versions and remains largely untranslated.
Unlike the other three Vedas, the Atharvanaveda has less connection with sacrifice.
[49][50]
Its first part consists chiefly of spells and incantations, concerned with protection against demons and disaster, spells for the
healing of diseases, for long life and for various desires or aims in life.
[46][51]
The second part of the text contains speculative and philosophical hymns.
[52]
The Atharvaveda is a comparatively late extension of the "Three Vedas" connected to priestly sacrifice to a canon of "Four Vedas". This may be connected to an extension of the sacrificial rite from involving three types
of priest to the inclusion of the Brahman overseeing the ritual.
[53]
The Atharvaveda is concerned with the material world or world of man and in this respect differs from the other three vedas. Atharvaveda also sanctions the use of force, in particular circumstances and similarly this point
is a departure from the three other vedas.
Brahmanas
Further information: Brahmanas
The mystical notions surrounding the concept of the one "Veda" that would flower in Vedantic philosophy have their roots already in Brahmana literature, for example in the Shatapatha Brahmana. The Vedas are
identified with Brahman, the universal principle (BM 10.1.1.8, 10.2.4.6). Vc "speech" is called the "mother of the Vedas" (BM 6.5.3.4, 10.5.5.1). The knowledge of the Vedas is endless, compared to them, human
knowledge is like mere handfuls of dirt (TB 3.10.11.3-5). The universe itself was originally encapsulated in the three Vedas (BM 10.4.2.22 has Prajapati reflecting that "truly, all beings are in the triple Veda").
Vedanta
Further information: Vedanta, Upanishads and Aranyakas
While contemporary traditions continued to maintain Vedic ritualism (rauta, Mimamsa), Vedanta renounced all ritualism and radically re-interpreted the notion of "Veda" in purely philosophical terms. The association of
the three Vedas with the bhr bhuva sva mantra is found in the Aitareya Aranyaka: "Bh is the Rigveda, bhuva is the Yajurveda, sva is the Samaveda" (1.3.2). The Upanishads reduce the "essence of the Vedas"
further, to the syllable Aum (). Thus, the Katha Upanishad has:
"The goal, which all Vedas declare, which all austerities aim at, and which humans desire when they live a life of continence, I will tell you briefly it is Aum" (1.2.15)
In post-Vedic literature
Vedanga
Main article: Vedanga
Six technical subjects related to the Vedas are traditionally known as vedga "limbs of the Veda". V. S. Apte defines this group of works as:
"N. of a certain class of works regarded as auxiliary to the Vedas and designed to aid in the correct pronunciation and interpretation of the text and the right employment of the Mantras in ceremonials."
[54]
These subjects are treated in Stra literature dating from the end of the Vedic period to Mauryan times, seeing the transition from late Vedic Sanskrit to Classical Sanskrit.
The six subjects of Vedanga are:
Phonetics (ik)
Ritual (Kalpa)
Grammar (Vykaraa)
Etymology (Nirukta)
Meter (Chandas)
Astronomy (Jyotia)
Parisista
Main article: Parisista
Pariia "supplement, appendix" is the term applied to various ancillary works of Vedic literature, dealing mainly with details of ritual and elaborations of the texts logically and chronologically prior to them: the Samhitas,
Brahmanas, Aranyakas and Sutras. Naturally classified with the Veda to which each pertains, Parisista works exist for each of the four Vedas. However, only the literature associated with the Atharvaveda is extensive.
The valyana Ghya Pariia is a very late text associated with the Rigveda canon.
The Gobhila Ghya Pariia is a short metrical text of two chapters, with 113 and 95 verses respectively.
The Ktiya Pariias, ascribed to Ktyyana, consist of 18 works enumerated self-referentially in the fifth of the series (the Caraavyha)and the Ktyyana rauta Stra Pariia.
The Ka Yajurveda has 3 parisistas The pastamba Hautra Pariia, which is also found as the second prana of the Satyasha rauta Stra', the Vrha rauta Stra Pariia
For the Atharvaveda, there are 79 works, collected as 72 distinctly named parisistas.
[55]
Puranas
Main article: Puranas
A traditional viewgiven in the Vishnu Purana (likely dating to the Gupta period
[56]
) attributes the current arrangement of four Vedas to the mythical sage Vedavyasa.
[57]
Puranic tradition also postulates a single original
Veda that, in varying accounts, was divided into three or four parts. According to the Vishnu Purana (3.2.18, 3.3.4 etc.) the original Veda was divided into four parts, and further fragmented into numerous shakhas, by
Lord Vishnu in the form of Vyasa, in the Dvapara Yuga; the Vayu Purana (section 60) recounts a similar division by Vyasa, at the urging of Brahma. The Bhagavata Purana (12.6.37) traces the origin of the primeval Veda
to the syllable aum, and says that it was divided into four at the start of Dvapara Yuga, because men had declined in age, virtue and understanding. In a differing account Bhagavata Purana (9.14.43) attributes the
division of the primeval veda (aum) into three parts to the monarch Pururavas at the beginning of Treta Yuga. The Mahabharata (santiparva 13,088) also mentions the division of the Veda into three in Treta Yuga.
[58]
Upaveda
The term upaveda ("applied knowledge") is used in traditional literature to designate the subjects of certain technical works.
[59][60]
Lists of what subjects are included in this class differ among sources. The
Charanavyuha mentions four Upavedas:
Medicine (yurveda), associated with the Rigveda
Archery (Dhanurveda), associated with the Yajurveda
Music and sacred dance (Gndharvaveda), associated with the Samaveda
Military science (Shastrashastra), associated with the Atharvaveda
But Sushruta and Bhavaprakasha mention Ayurveda as an upaveda of the Atharvaveda. Sthapatyaveda (architecture), Shilpa Shastras (arts and crafts) are mentioned as fourth upaveda according to later sources.
"Fifth" and other Vedas
Some post-Vedic texts, including the Mahabharata, the Natyasastra and certain Puranas, refer to themselves as the "fifth Veda".
[61]
The earliest reference to such a "fifth Veda" is found in the Chandogya Upanishad.
"Dravida Veda" is a term for canonical Tamil Bhakti texts.
[citation needed]
Other texts such as the Bhagavad Gita or the Vedanta Sutras are considered shruti or "Vedic" by some Hindu denominations but not universally within Hinduism. The Bhakti movement, and Gaudiya Vaishnavism in
particular extended the term veda to include the Sanskrit Epics and Vaishnavite devotional texts such as the Pancaratra.
[62]
Western Indology
Further information: Sanskrit in the West
The study of Sanskrit in the West began in the 17th century. In the early 19th century, Arthur Schopenhauer drewattention to Vedic texts, specifically the Upanishads. The importance of Vedic Sanskrit for Indo-European
studies was also recognized in the early 19th century. English translations of the Samhitas were published in the later 19th century, in the Sacred Books of the East series edited by Mller between 1879 and 1910.
[63]
Ralph T. H. Griffith also presented English translations of the four Samhitas, published 1889 to 1899.
Voltaire regarded Vedas to be exceptional, he remarked that:-
The Veda was the most precious gift for which the West had ever been indebted to the East.
[64][65]
See also
Hindu Philosophy
Historical Vedic religion
Pandit
Shakha
Vedic chant
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Notes
1. ^ see e.g. Radhakrishnan & Moore 1957, p. 3; Witzel, Michael, "Vedas and Upaniads", in: Flood 2003, p. 68; MacDonell 2004, pp. 2939; Sanskrit literature (2003) in Philip's Encyclopedia. Accessed 2007-08-09
2. ^ Sanujit Ghose (2011). "Religious Developments in Ancient India " in Ancient History Encyclopedia.
3. ^ Sound and Creation , Kanchi Kamakoti Peetham, retrieved February 10, 2012
4. ^ Late., Pujyasri Chandrasekharendra Saraswati, Sankaracharya of Kanchi Kamakoti Peetham, The Vedas, Chennai, India: Bharatiya Vidya Bhavan, Mumbai, pp. 3 to 7, ISBN81-7276-401-4
5. ^ Apte, pp. 109f. has "not of the authorship of man, of divine origin"
6. ^ Apte 1965, p. 887
7. ^ Mller 1891, pp. 1718
8. ^ Seer of the Fifth Veda: Kr a Dvaipyana Vysa in the Mahbhrata By Bruce M. Sullivan
9. ^ Bloomfield, M. The Atharvaveda and the Gopatha-Brahmana, (Grundriss der Indo-Arischen Philologie und Altertumskunde II.1.b.) Strassburg 1899; Gonda, J. A history of Indian literature: I.1 Vedic literature (Samhitas and
Brahmanas); I.2 The Ritual Sutras. Wiesbaden 1975, 1977
10. ^ Flood 1996, p. 82
11. ^ "The brahmin by caste alone, the teacher of the Veda, is (jokingly) etymologized as the 'non-meditator' (ajjhyaka). Brahmins who have memorized the three Vedas (tevijja) really knownothing: it is the process of achieving
Enlightenment what the Buddha is said to have achieved in the three watches of that night which constitutes the true 'three knowledges.'" R.F. Gombrich in Paul Williams, ed., "Buddhism: Critical Concepts in Religious
Studies." Taylor and Francis 2006, page 120.
12. ^ Chahal, Dr. Devindar Singh (JanJune 2006), "Is Sikhism a Unique Religion or a Vedantic Religion?", Understanding Sikhism - the Research Journal 8 (1): 35.
13. ^ Aad Guru Granth Sahib, Shiromani Gurdwara Parbandhak Committee, Amritsar, 1983
14. ^ "Eclecticism and Modern Hindu Discourse, Brian Hatcher, OUP 1999"
15. ^ The Dravidian Movement by Gail Omvedt
16. ^ The Vernacular Veda by Vasudha Narayanan
17. ^ Monier-Williams 2006, p. 1015; Apte 1965, p. 856
18. ^ K.F. Geldner. Der Rig-Veda, Harvard Oriental Series 33-37, Cambridge 1951
19. ^ see e.g. Pokorny's 1959 Indogermanisches etymologisches Wrterbuch s.v. u (e)id-; Rix' Lexikon der indogermanischen Verben, u eid-.
20. ^ Monier-Williams (1899)
21. ^ Gavin Flood sums up mainstream estimates, according to which the Rigveda was compiled from as early as 1500 BCE over a period of several centuries. Flood 1996, p. 37
22. ^ Witzel, Michael, "Vedas and Upaniads", in: Flood 2003, p. 68
23. ^ For the possibility of written texts during the 1st century BCE see: Witzel, Michael, "Vedas and Upaniads", in: Flood 2003, p. 69; For oral composition and oral transmission for "many hundreds of years" before being written down,
see: Avari 2007, p. 76.
24. ^ Brodd, Jefferey (2003), World Religions, Winona, MN: Saint Mary's Press, ISBN978-0-88489-725-5
25. ^ according to ISKCON, Hindu Sacred Texts , "Hindus themselves often use the term to describe anything connected to the Vedas and their corollaries (e.g. Vedic culture)".
26. ^ 37,575 are Rigvedic. Of the remaining, 34,857 appear in the other three Samhitas, and 16,405 are known only from Brahmanas, Upanishads or Sutras
27. ^
a

b

c
Michaels 2004, p. 51.
28. ^
a

b
Witzel, Michael, "Vedas and Upaniads", in: Flood 2003, p. 69.
29. ^ For a table of all Vedic texts see Witzel, Michael, "Vedas and Upaniads", in: Flood 2003, pp. 100101.
30. ^ Flood 1996, p. 39.
31. ^ (Staal 1986)
32. ^
a

b
(Filliozat 2004, p. 139)
33. ^
a

b

c
Nair 2008, pp. 84-227.
34. ^
a

b

c
Joshi 1994, pp. 91-93.
35. ^ Radhakrishnan & Moore 1957, p. 3; Witzel, Michael, "Vedas and Upaniads", in: Flood 2003, p. 68
36. ^ MacDonell 2004, pp. 2939
37. ^ Witzel, M., "The Development of the Vedic Canon and its Schools : The Social and Political Milieu " in Witzel 1997, pp. 257348
38. ^ see e.g. Avari 2007, p. 77.
39. ^ For 1,028 hymns and 10,600 verses and division into ten mandalas, see: Avari 2007, p. 77.
40. ^ For characterization of content and mentions of deities including Agni, Indra, Varuna, Soma, Surya, etc. see: Avari 2007, p. 77.
41. ^ see e.g. Avari 2007, p. 77. Max Mller gave 17001100 BCE, Michael Witzel gives 1450-1350 BCE as terminus ad quem.
42. ^ Drews, Robert (2004), Early Riders: The beginnings of mounted warfare in Asia and Europe, NewYork: Routledge, p. 50
43. ^ http://hinduism.about.com/od/scripturesepics/a/rigveda.htm
44. ^ Apte 1965, p. 981.
45. ^ For 1875 total verses, see numbering given in Ralph T. H. Griffith. Griffith's introduction mentions the recension history for his text. Repetitions may be found by consulting the cross-index in Griffith pp. 491-99.
46. ^
a

b

c

d

e
Michaels 2004, p. 56.
47. ^ Flood 1996, p. 37.
48. ^ Apte 1965, p. 37.
49. ^ Flood 1996, p. 36.
50. ^ Witzel, Michael, "Vedas and Upaniads", in: Flood 2003, p. 76.
51. ^ Radhakrishnan & Moore 1957, p. 3.
52. ^ "The latest of the four Vedas, the Atharva-Veda, is, as we have seen, largely composed of magical texts and charms, but here and there we find cosmological hymns which anticipate the Upanishads, -- hymns to Skambha, the
'Support', who is seen as the first principle which is both the material and efficient cause of the universe, to Prna, the 'Breath of Life', to Vc, the 'Word', and so on." Zaehner 1966, p. vii.
53. ^ "There were originally only three priests associated with the first three Sahits, for the Brahman as overseer of the rites does not appear in the g Veda and is only incorporated later, thereby showing the acceptance of the
Atharva Veda, which had been somewhat distinct from the other Sahits and identified with the lower social strata, as being of equal standing with the other texts."Flood 1996, p. 42.
54. ^ Apte 1965, p. 387.
55. ^ BRModak, The Ancillary Literature of the Atharva-Veda, NewDelhi, Rashtriya Veda Vidya Pratishthan, 1993, ISBN81-215-0607-7
56. ^ Flood 1996, p. 111 dates it to the 4th century CE.
57. ^ Vishnu Purana, translation by Horace Hayman Wilson, 1840, Ch IV, http://www.sacred-texts.com/hin/vp/vp078.htm
58. ^ Muir 1861, pp. 2031
59. ^ Monier-Williams 2006, p. 207. [1] Accessed 5 April 2007.
60. ^ Apte 1965, p. 293.
61. ^ Sullivan 1994, p. 385
62. ^ Goswami, Satsvarupa (1976), Readings in Vedic Literature: The Tradition Speaks for Itself, S.l.: Assoc Publishing Group, pp. 240 pages, ISBN0-912776-88-9
63. ^ Mller, Friedrich Max (author) & Stone, Jon R. (author, editor) (2002). The essential Max Mller: on language, mythology, and religion. Illustrated edition. Palgrave Macmillan. ISBN0-312-29309-7, ISBN978-0-312-29309-3. Source:
References
Apte, Vaman Shivram (1965), The Practical Sanskrit Dictionary (4th revised & enlarged ed.), Delhi: Motilal Banarsidass, ISBN81-208-0567-4.
Avari, Burjor (2007), India: The Ancient Past, London: Routledge, ISBN978-0-415-35616-9
Dundas, Paul (2002), The Jains, Routledge, ISBN978-0-415-26605-5
Flood, Gavin (1996), An Introduction to Hinduism, Cambridge University Press, ISBN0-521-43878-0
Flood, Gavin, ed. (2003), The Blackwell Companion to Hinduism, Malden, MA: Blackwell, ISBN1-4051-3251-5
Glasenapp, Helmuth Von (1999), Jainism , Motilal Banarsidass, pp. 494498, ISBN978-81-208-1376-2
Holdrege, Barbara A. (1995), Veda and Torah, SUNY Press, ISBN0-7914-1639-9
MacDonell, Arthur Anthony Arthur Anthony Macdonell (2004), A History of Sanskrit Literature, Kessinger Publishing, ISBN1-4179-0619-7
Michaels, Axel (2004), Hinduism: Past and Present, Princeton University Press, ISBN0-691-08953-1
Monier-Williams, Monier, ed. (2006), Monier-Williams Sanskrit Dictionary, Nataraj Books, ISBN1-881338-58-4.
Muir, John (1861), Original Sanskrit Texts on the Origin and Progress of the Religion and Institutions of India , Williams and Norgate
Mller, Max (1891), Chips from a German Workshop , NewYork: C. Scribner's sons.
Radhakrishnan, Sarvepalli; Moore, Charles A., eds. (1957), A Sourcebook in Indian Philosophy (12th Princeton Paperback ed.), Princeton University Press, ISBN0-691-01958-4.
Smith, Brian K., "Canonical Authority and Social Classification: Veda and 'Vara' in Ancient Indian Texts" , History of Religions, The University of Chicago Press (1992), 103-125.
Sullivan, B. M. (Summer 1994), "The Religious Authority of the Mahabharata: Vyasa and Brahma in the Hindu Scriptural Tradition", Journal of the American Academy of Religion 62 (1): 377401,
doi:10.1093/jaarel/LXII.2.377 .
Witzel, Michael (ed.) (1997), Inside the Texts, Beyond the Texts. NewApproaches to the Study of the Vedas, Harvard Oriental Series, Opera Minora vol. 2, Cambridge: Harvard University Press
Zaehner, R. C. (1966), Hindu Scriptures, London: Everyman's Library
Literature
Overviews
J. Gonda, Vedic Literature: Sahits and Brhmaas, A History of Indian literature. Vol. 1, Veda and Upanishads (1975), ISBN978-3-447-01603-2.
J. A. Santucci, An Outline of Vedic Literature (1976).
S. Shrava, A Comprehensive History of Vedic Literature Brahmana and Aranyaka Works, Pranava Prakashan (1977).
Concordances
M. Bloomfield, A Vedic Concordance (1907)
Vishva Bandhu, Bhim Dev, S. Bhaskaran Nair (eds.), Vaidika-Padnukrama-Koa: A Vedic Word-Concordance, Vishveshvaranand Vedic Research Institute, Hoshiarpur, 19631965, revised edition 1973-1976.
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