5IS IntroductionToShastras ENG Ver9 PK

॥ॐ॥
॥ श्री गणेशाय नमः ॥
INTRODUCTION
TO
SHĀSTRAS
PART - V
www.ParaVidya.org Introduction to Hinduism Series

INDEX
 Introduction to Vedas - Āmnāya
 Rg, Yajur, Sāma, Atharva Vedas
 Upa Veda (Dhanur Veda, Āyur Veda, Stāpatya Veda, Artha Śāstra, Gāndharva Veda)
 Vedānga (Ṣikṣā, Vyākaraṇa, Nirukta, Kalpa(Sūtra), Jyotiṣa, Chandas)
 Ṣhad Darshana (Pūrva Mimāmsa, Vedānta, Sānkhya, Yoga, Nyāya, Vaiṣeṣikha)
 Smriti
 Āgama
 Tantra
 Purāna
 Itihāsa (Rāmāyana, Mahābhārata)
 Bhagavad Gīta
ParaVidya Gurukulam - www.ParaVidya.org Introduction to Shāstras

Veda Prakaranam
If VEDA is the only Source of DHARMA,
then what is VEDA ?
ParaVidya Gurukulam – www.ParaVidya.orgwwwg Introduction to Shāstras

Veda Lakshana - वेदऱऺणववचार्
Shāstra Pramānam
ऱऺण्
“अऩौरुषेयं वाक्यं वेद् ”

“ ननत्यानन “
“ स्वतह्प्रमणानन ”
- श्री ऱौगाक्षऺभास्कररणीत् अथथसङ्ग्रह्

Veda Lakshana - वेदरमाणववचार्
Shāstra Pramānam
य् शास्रववधधमुत्सज्
ृ य वतथते कामकारत् |
न स ससविमवाप्नोनत न सुखं न ऩरां गनतम ् ||१६ - २३||
तस्माच्छास्रं रमाणं ते कायाथकायथव्यवस्स्थतौ |

ऻात्वा शास्रववधानोक्तं कमथ कतसुथ महाहथसस ||१६ - २४||
- श्रीमद्भगवद्गीता

Veda
 Veda is a single largest collection of Vedic Mantras & Brāhmaṇa Texts revealed to
Vedic Rishis in deep mediative state.
 “Apauruṣeya Vākyāni” - Veda is not originated from Divine or Human source.
 “Nityāni” – Veda is eternal in Nature. And exists beyond Creation- Destruction-

Recreation of the universe.
 “Svatah Pramāṇāni” - Veda is itself “Self Evident” (Pramāna).

Chatur Veda – वेद ववचार्
Shāstra Pramānam
ऋग्वेदं भगवोऽध्येसम यजुवेदं सामवेदमाथवथणं चतुथम

थ ्|
- छा०. उ०. ७. १. २
ऋग्वेदो यजुवेद् सामवेदोऽथवथवेद् |

- म०
ु . उ०. १. १. ५
ऋग्यजु्सामाथवथणश्चत्वारो वेदा् साङ्ग्गा् सशाखाश्चत्वार् ऩादा भवस्तत |

- न०ृ . ता०. उ०. १. २

Brief on Veda
 Veda is preserved orally. And it is passed to Śhishya (disciples) by Achārya
(Teacher) through orally. Hence Veda is also called “Śhruti”.
 Researchers claim that, more than 5000 years back, Veda Vyāsa
documented Veda. This documents is used as reference. Veda can be
preserved only in oral tradition, since pronunciation, pitch, breath control
cannot be documented.(Varna, Swara, Matra, Paata )etc. cannot be
documented in print format
 Veda Vyāsa classified the whole Veda into four different collection - Rg
Veda, Yajur Veda, Sāma Veda & Atharva Veda.
 Veda has been further classified like Samhita, Mandala/Kānda, Sūkta &
Mantra.
 Totally there were 1131 Veda Śhākḥas that were Practiced.
Structure of Veda
VEDA
Atharva
Rg Veda Yajur Veda Sama Veda
Veda
Mandala Kānda
Sūkta Sūkta
Mantra Mantra

Veda

Veda Classification
Shāstra Pramānam
मतरब्राह्प्मणयोवेदनामधेयम ् |
- शास्र

Classification of Veda
Each Veda has been classified in to
Mantra Samhita and Brāhmaṇa (Text)
 Mantra Samhita - Apurvajanaka

 Brāhmaṇa further classifed
 Brāhmaṇa – Karma Kānda
 Āranyaka – Upāsanā Kānda
 Upaniṣhad – Jñāna Kānda

Chatur Veda – वेद ववचार्
Shāstra Pramānam
ऋग्वेदं भगवोऽध्येसम यजुवेदं सामवेदमाथवथणं चतुथम

थ ्|
- छा०. उ०. ७. १. २
ऋग्वेदो यजुवेद् सामवेदोऽथवथवेद् |

- म०
ु . उ०. १. १. ५
ऋग्यजु्सामाथवथणश्चत्वारो वेदा् साङ्ग्गा् सशाखाश्चत्वार् ऩादा भवस्तत |

- न०ृ . ता०. उ०. १. २

Rg Veda
 Rg Veda has 21 Śhākās or recensions (available 2 - Śhākala & Bhāṣkala)
 Rg mantras are rendered to invoke Devata such as Vishnu, Rudra, Indra, Agni, Sarasvati, Lakṣhmi, and so on. There are only 33
aspects of Devata, and they are 8 Vasus, 12 Ādityas, 11 Rudrās, Bruhaspati, 2 Ashvins and totally 33 different aspects of
Īśvara and with some minor aspects of devatas only.
 Every Mantra in RgVeda has a specific Devata-Rishi-Chandas.
 Rg Veda has two formats – Mandala & Aṣhtaka.
 Every Mandala has been further categorised into Sūkta and Mantra
 Rg Veda has 10 Mandalas, 1,028 Sūktas and 10,600 Mantras.
 Rg veda mantras are also called Rk or Rng mantra.
 All Rg Vedic Mantras are in Chandas, such as Jagati, Triṣṭup
 Some main mantra draṣta rishis are Angiras, Kāṇva, Vasiṣta, Viṣhvamitra, Atri, Bhrigu, Kaṣhyapa, Grtsamada, Agastya.
 Brāhmaṇas are – Aitareya Brāhmaṇa, Kaushitaki ( Sānkhāyana ) Brāhmaṇa.
 Āranyakas are - Aitareya Āranyaka, Kauṣhitaki ( Sānkhāyana ) Āranyaka
 Some important Upanishads are - Aitareya Upanishad, Kauṣitaki Upaniṣhad.
 One who execute Rg Veda is called Hotru (Rutvija).
Yajur Veda
 Yajur Veda has 2 major Śhākās or recensions, and
they are Ṣhukla Yajurveda & Krishna Yajurveda.
 Yajurveda mantras primarily rendered to offer
Havis (Sacrifice) to the Devata.
 Yajurveda mantras are called Yajus mantras.
 One who execute Yajur Veda is called Advaryu

(Rutvija).

Krishna Yajur Veda
 Krishna Yajur Veda has 86 Śhākās (available are 4 –
Taittirya, Maitraini, Khataka, Kapisthala).
 In the Krishna Yajurveda, Brāhmaṇas are part of Samhitas.
 Brāhmaṇas are – Katha Brāhmaṇa, Taittirya Brāhmaṇa,
 Āranyakas are - Katha Āranyaka, Taittirya Āranyaka,
 Some important Upaniṣads are - Katha Upaniṣad,
Maitrayani Upaniṣad, Śvetāśvataropaniṣad, Taittirya
Upaniṣad.

Śhukla Yajur Veda
 Śhukla Yajur veda has 15 Śhākās (available are 3 –
Kaṇva, Māṇdhyandina, Vājasaneya)
 Brāhmaṇas are – Śhatāpatha Brāhmaṇa
 Āranyakas are Brihad Āranyaka
 Some important Upaniṣads are - Brihad Āranyaka
Upaniṣad, Iṣhavasya Upaniṣad.

Sāma Veda
 Sāmaveda has 1000 Śhākās (available are 2 - Kaushtuma, Jaymini)
 Sāma Mantra is rendered to Chant Veda Mantras to please the
Devatas.
 Sāma veda mantras are called Sāman mantra.
 Some important Brāhmaṇas are – Tāṇḍya Mahā brāhmaṇa,
Ṣadvimṣha Brāhmaṇa, Jaiminiya Brāhmaṇa.
 Important Āranyakas are – Talavakāra Āranyaka.
 Some important Upaniṣads are - Chandogya Upaniṣad, Kena
Upaniṣad.
 One who execute Sāma Veda is called Udgatru (Rutvija).

Atharva Veda
 Atharva Veda has 9 Śhākās (available are 2- Pippalada,
Śhaunaka).
 Atharva veda primarily deals with the Yajñas, which are
useful for all round development of a Country. And
administration of Dharma.
 Brāhmaṇas are – Gopatha Brāhmaṇa
 Atharva Veda has no surviving Āranyaka.
 Some important Upaniṣads are – Mundaka, Māndukya,
Prashna Upaniṣad.

UpaVeda
Derived shāstras of VEDAs.

Dhanur Veda
 Dhanur Veda is the science of Warfare.
 It is a Upa-Veda of Yajurveda.
 It primarily deals with different Astra & Shastra (weapons), war tools, organizing
troops, organising war strategy.
 Important works are Nitiprakāshika by Vaisampāyana, Vasistha dhanurveda
Samhita of Vasistha and Shiva Danurveda.
 The first five chapters of Nitiprakāsika of Vaisampāyana, deals with the
classification and definition of various weapons and arms. The other three
chapters deal with military strategy, recruitment of soldiers to the army,
appointment of officers and their emoluments and the duties of Kings.

Āyur Veda
 Āyurveda is the science of Medicine.
 It is known as medicine from Aṣvini Devatas.
 The main Vedic riṣis, who started Āyurveda is Dhanvantri, who is an incarnation of
Lord Vishnu.
 Important works are Caraka-samhita by Agnivesa, the Susruta-samhita by Susruta
and the Astānga-hrudaya by Vāgbhata. According to Charana-vyūha, this is an
upaveda of Rgveda. Both Charaka [Sūtra 30:20-21] and Susruta, however, consider
this as an upaveda of the Atharva veda.

Main content of Āyurveda
Āyurveda has eight specialized branches. They are :-
 Kāya cikitsa is internal medicine
 Sālakya tantra is treatment of diseases of the organs in the Head and Neck.
 Salya tantra is extraction of foreign bodies through surgery etc.
 Bhuta Vidya is the treatment of Psychic-diseases caused by the demoniac seizures.
 Kaumara bhrtya is the management of the child.
 Rasayana tantra is the administration of elixirs for the maintenance of youth and
prevention of aging.
 Vajikarana tantra is the administration of aphrodisiacs.
 Agada tantra is Toxicology

Stāpatya Veda
 Stāpatya Veda comprises of construction of places for Worship (Yajña and other).
 It is Upa-Veda of Atharva Veda.
 Important works are Stāpatya Veda, Vāstu Śāstra, Shilpa Śāstra

Artha Shāstra
 Artha Śāstra deals with Politics, Economics, Commerce and Finance.
 It deals with Rāja neeti, Danda neeti, Artha neeti.
 Important works are Shukra Niti, Bruhaspati Niti, Vidura Niti, Chānakya Ārtha
Śāstra.

Gāndharva Veda
 Gāndharva Veda deals with entertainment.
 It comprises of Sangeeta (Vocal & Instrumental Music), Natya (Dance), Nataka
(Drama).
 It is a Upa-Veda of Sāma Veda.
 Important works are Natya Śāstra of Bharata muni, Sangita Ratnākara of Sanka
Sāngaradeva.

Vedānga
Six associated Shāstras, which must be studied
before learning VEDAs.

Vedānga
Among the basic texts of Hinduism, the six Angas (limbs) of the
Veda is next in importance to the Veda themselves.
The Vedapuruṣa has six limbs or parts. A person who studies

Veda, must be acquainted with all angas. He must first learn
to chant them, has to be proficient in all the six Angas, which
will later be helpful to him while gaining insights into their
meaning.

The Six Vedāngas are
Six Vedānga Śāstras must be pursued before Veda to get clear a understanding and
its usage.
 Shikshā - nose of the Vedapuruṣa, through which he breathers (Phonetics);
 Vyākarana – Mouth of Vedapuruṣa (grammar);
 Kalpa - Hand of Vedapuruṣa (manual of rituals);
 Nirukta - Ear of Vedapuruṣa (lexicon, etymology);
 Chandas - Foot of Vedapuruṣa (prosody);
 Jyotisha - Eye of Vedapuruṣa (astronomy-astrology)
The reason for each shāstra being identified with a part of the Vedapuruṣa is to show
the main purpose of the respective sāstra.
Śhikshā Śhāstra
 Śikṣā Śāstra comes first among the six limbs of the Veda.
 The nose of the Vedapuruṣa. The function of the nose here is the function of breathing. Sikṣa
serves as the life-breath of the Vedic mantras. Siksha deals with all Veda manthras - Varna, Swara,
Maatra, Bala, Saama and Santana. Each syllable of a hymn is to be enunciated strictly according to
its measure. Clarity of pronunciation is what is intended.
 Apart from this, octave of each syllable in high and low and pronunciation have to be adhered
strictly -- Udātta, Anudātta, Svarita. If attention is paid to these points, there will be tonal purity. A
mantra yields the desired result if each syllable is vocalised with clarity and tonal accuracy. Life-
breath of the Veda, which are a collection of mantras, is their sound *the "sound form”+.
Enunciation of the mantras is most important to the Veda. What do we do about it? Śikṣā is the
science that deals with the character of Vedic syllables. It determines their true nature. The
science of the sounds of human speech is called phonetics and it is more important to the Vedic
language. The reason is that even if there is a slight change in how you vocalise a syllable the
efficacy of the mantra will be affected. It is because of the importance of Vedic phonetics that
Śikṣā has been placed first among the six Angas.
 Varṇa, Svara, Mātra, Bala, Sāma are part of Śikṣā Śāstra.
Vyākaraṇa
 Vyākaraṇa or grammar is the "mukha" of the Vedapuruṣa, his mouth.
 Grammar deals with the "lakṣanas" of a language.
 The most widely used and important Vyākarana Śāstra is Aṣtādhyāyi by Sage
Pānini. There is a gloss - a vartika- on his "Vyakarna-Sūtra" by Vararuci. Patanjali
has written a bhāsya or commentary on Panini's Sūtras. These three are the chief
works on Sanskrit grammar.

Nirukta
 Nirukta serves the purpose of a Vedic dictionary, or "Kosha". A dictionary is also
called as “Nighantu”.
 Nirukta, which deals with the origin of words, their roots, that is with etymology.
 Nirukta is the ear of the Vedapuruṣa. It explains the meaning of rare words in
Veda and how or why they are used in a particular context. Many have
contributed to Nirukta. Work of Yāska on Nirukta is considered to be most
important.
 Each and every word has a reason behind it. Nirukta makes an inquiry into words
and reveals their significance. "Dhātu" means "root" in English. In English one
speaks of the root only of verbs, not of nouns. In Sanskrit all words have dhatus.
 Nirukta finds the meaning of words by going to the root of each. That is why it is
called the ear of the Vedapuruṣa.
Kalpa (Sūtra)
 Kalpa is the hand of Vedapuruṣa. The hand is called "Kara“, since it does work (we work with it).
 Kalpa is the Śāstra that involves you in performing Vaidika Karma. A man learns to chant the Veda, studies
Sikṣha, Vyākarana, Chandas, Nirukta and Jyotiṣha. What does he do next? He has to apply these Śāstras to
the rites he is enjoined to perform.
 Kalpa is a manual followed to perform Karma (follow Dharma) & Yajña to gain Puruṣārtha.
 For this he must know the appropriate mantras and how to enunciate them correctly, understanding
their meaning. Also certain materials are needed and a place that is architecturally suited to conduct the
rituals. Kalpa comprises itself with these matters.
 Why does a man learn the Veda? Why does he make efforts to gain perfection with regard to the purity
and tone of their sound by learning Shikshā, grammar and prosody? And why does he learn Jyotiṣha to
find out the right time to perform rituals? The answer is to carry out the injunctions of Kalpa.
 How is a rite to be performed, what are the rituals imposed upon the four Varṇas and on people
belonging to the four āsramas (celibate students, house-holders, forest recluses and ascetics)? What are
the mantras to be chanted during these various rites and what are the materials to be accumulated?
What kind of vessels are to be used, and how many rtviks (priests) are needed for the different rituals? All
these comes under the province of Kalpa.
Types of Kalpa Sūtras
 Types of Kalpa Sūtras are -
 The Shrauta Sūtras which explain the Yagna (ritual of sacrifices).
 The Sulba Sūtras, deals with markings and measurements which are
necessary for laying and building of places and things for performing
the Yagna (sacrifice) .
 The Grihya Sūtras which concern domestic life.
 The Dharma Sūtras which deals with the ethics, customs and laws.

Sages who contributed to the Kalpa Shāstra
 Many Sages have contributed to the Kalpa Ṣāstra.
 Sānkhayāna has written KalpaSūtra for the Rigveda.
 Krsna Yajurveda - Āpastamba, Baudhāyana, Vaikhānasa, Satyasādha,
Bhāradhvaja, Agnivesa, Asvalāyana.
 Sukla Yajurveda - there is a Kalpa Sūtra by Katyāyana.
 For the Kauthuma, Rānayaniya and Talavakāra Shākhas of the Sāmaveda,
Kātyayana, Drahyayana and Jaimini have written KalpaSūtras.
 Kalpa Sūtras consists of GrhyaSūtras and Shrauta Sūtras for each recension. Both
deals with the 40 Samskārās to be performed from conception to death.

Jyotisha
 Jyotisha, is the science of the celestial bodies.
 Jyotisha, eye of the Vedapuruṣa, consists of three "Kāndhas" or sections hence
also called "Kāndha-trayatmakam".
 Jyotisha calculations are mainly done in two types – Surya Siddhānta and Drg-
Ganita.
 Sages like Gārga, Nārada and Pārashara have written samhitas (treatises) on this
subject.
 The Surya, is the one who taught the science to Maya, hence his teachings is
called the Suryasiddhānta.
 There are treatises on astronomy written by celestials, sages and ordinary mortals.
Of them some are by Varāhamihira, Āryabhata and Bhāskarachārya. In recent
times Sundareshvara Shrautin wrote a book and his work is called Siddhānta-
Kausthubham.
Jyotisha
 Why is Jyotisha regarded as the eye of Vedapurusha? What purpose is served by the eye?
Near objects may be perceived by the sense of touch. Jyotisha shāstra helps us to find out
the position of the heavenly bodies that are distant in time (their configuration many
(tens/hundreds/thousands) years ago in the past or many years in future). We can find out
directly the positions of the sun and the moon and other heavenly bodies. Just as one can
and even if blind also can know near objects, by feeling them with ones hands, one can learn
about the positions of the heavenly bodies near in time even without the help of astronomy.
What is 50 feet away is to be perceived by the eye. Similarly, if you want to know the
position of planets 50 years ago or 50 years hence, you have to have recourse to Jyotiṣa. We
cannot, however, form a full picture of near objects only by feeling them. For instance, we
cannot know whether they are green or red. For this, we must see them with our eyes.
Again, even if we are able to see the planet with our naked eye, we will need the help of
astrology to find out its effects in ones life, how its positions will influence ones destiny. This
is the reason why Jyotisha is called the eye of the Vedapurusha.

Jyotiṣa
 Vedic rituals are performed according to the position of the various planets [and
the sun and the moon]. There are rules to determine this. The right day and hour
for a function [muhūrta] is fixed according to the position of the celestial bodies.
Here again, Jyotisha performs the function of the eye. This Anga of the Vedas is
indeed called "nayana" which means "to lead". A blind man needs to be led by
another. So it is the eye that leads. Astronomy / Astrology is the eye that enables
us to fix the hours for Vedic rituals.

Chandas
 "Chandas" is Prosody.
 Chandas represents the foot of the Vedapuruṣa.
 The Rgveda and the Sāmaveda are entirely poetical in form. The Yajurveda consists of both prose and
poetry. It is because poetry forms their major part that the Veda, it is also called Chandas. Poetry also has
its measurement expressed in “pāda” (feet) and number of syllables. The Shāstra that deals with such
measurement is "Chandas".
 The main text is Chanda Sūtra by Pingala.
 People who have received initiation into a mantra, touch their head with their hand, mentioning the
name of the sage associated with the mantra, touch their nose mentioning the chandas and touch their
heart mentioning the deity invoked.
 All Vedic mantras in verse are Chandas. Non-Vedic poetry is in the form of “Shlokas". Prose is called
“Gadya" and poetry “Padya".
 The term chandas also refer to poetic metre (prosody). There is a metre called "Anustup“. It is in this
chands the Rāmāyana and the Purānas are composed. There are rules governing the number of feet in
each stanza, and the number of syllables in each foot.
Types of Chandas
 Gāyatri Chandas was structured with 3 verses of 8 syllables (6x4),
 Ushnihk Chandas with 2 verses of 8 and 1 of 12 syllables (7x4),
 Anushtup Chandas with 4 verses of 8 syllables (8x4),
 Brihati Chandas with 2 verses of 8 followed by 1 each of 12 and 8
syllables (9x4),
 Pankti Chandas with 5 verses of 8 syllables (10x4),
 Trishtup Chandas with 4 verses of 11 syllables (11x4),
 Jagati Chandas with 4 verses of 12 syllables each (12x4).

Darshana Shāstra
Six Darshana Shāstras based on VEDAs.

Pūrva Mimāmsa Darshana
 The first major Āstika Darshana is Pūrva Mimāmsa of Jaimini.
 The Āstika Darshanas accept the authority of the Veda and the core tatva
(Philosophy) is based on it.
 Pūrva-Mimāmsa is based on the Karma Kānda of the Veda. Hence, Pūrva-
Mimāmsa is also known as Karma Mimāmsa.
 Pūrva Mimāmsa does not prescribe any new Karma, but elaborate and explains
the Karma which are in Veda.
 “DHARMA” is the ultimate goal of Pūrva Mimāmsa (and not Mokṣa).
 Jaimini Rishi created Mimāmsa-Sūtra. Mimāmsa-Sūtra is the largest of all the
philosophical Sūtras. Catogarised in 12 chapters, it is a collection of nearly 2500
aphorisms which are extremely difficult to comprehend.

Pūrva Mimāmsa Darshana
 The earliest commentary available is Shabarasvami’s Shabara-bhasya, which is still the
authoritative basis of all subsequent works on Mimāmsa. Renowned scholars Kumarila
Bhatta and Prabhākara independently wrote their commentaries on Shabara-bhāsya.
Prabhakara was a student of Kumarila Bhatta. However, they differed, to some degree, on
the interpretation of Sabara-bhasya and wrote separate commentaries. (Mandan Miṣra,
the erudite scholar, was a follower of Kumarila Bhatta also wrote a commentary, but at a
later stage, changed his thinking and became a disciple of Shankarāchārya.)
 Pūrva Mimāmsa accept the Veda as the eternal source of ‘revealed truth.’ Veda are ‘self-
revealed’ or ‘Apauruṣeya’, they manifest their own validity.
 Mimāmsa do not endorse God as the creator of the universe.
 Mimāmsa does not give importance to creation-dissolution of the universe as it considers as
creation and dissolutions is an on going process.
 It propagates in performing regular Vaidika Karma (Yajña, Yaga,..) with perfect execution,
which provides the absolute result “Apurva”.
Vedānta or Uttara Mimāmsa Darshana
 Uttara Mimāmsa is the Vedānta, and Vedānta means Upanishads.
 It is the most influential Āstika Darshana (orthodox) philosophical systems of
India.
 The Upaniṣads are the concluding parts of the Veda (and not end portion). They
expound the supreme philosophical knowledge. The word ‘Vedānta’ usually refers
to the Upanishads. The word is a compound of ‘Veda’ and ‘Anta’. It means the
concluding portion (not end portion) of the Veda.
 The Veda Vyāsa elaborated on Upaniṣadic philosophy. Veda Vyāsa is also known
as Bādarayana. Bādarayana’s work is known as Brahma-Sūtra or Vedānta-Sūtra or
Shareeraka Sūtra. It is also referred to as Uttara-Mimāmsa-Sūtra. The Brahma-
Sūtra has 555 Sūtras. Shankarāchārya, Ramnujāchārya and Madhvāchārya have
written extensive Bhāṣya(Commentary) on Brahma Sūtra, who are regarded as the
greatest Achārya Jagadgurus (Guru for the entire universe) of Indian philosophy.
Vedānta or Uttara Mimāmsa Darshana
 Vedānta is the Jnāna Kānda of the Veda.
 Also called Uttara Mimāmsa, because it totally accepts Pūrva Mimāmsa to achieve
the Dharma by performing the Karma, but the ultimate goal is the realization of
Parabrahma or Ātma Jnana which is Moksha.
 The three major schools of Vedānta based on the philosophy of the distinguished
trio:
 Advaita (non-dualism) of Shankarāchārya,
 Vishishtādvaita (qualified non-dualism) of Rāmnujāchārya
 Dvaita (dualism) of Madhvāchārya.

Sānkhya Darshana
 Sānkhya is one of the most prominent and one of the oldest Shad Darshana.
 The great sage Kapila was the founder of Sānkhya School.
 The term Sānkhya also means perfect knowledge.
 Sānkhya does not endorse Īshvara.
 Sānkhya Sūtra is the primary work by Kapila. Later Sānkhya Kārika is also very popular.
 Sānkhya is dualistic realism. It is dualistic because it advocates two ultimate realities:
Prakriti and Purusha. Sānkhya is realism as it considers that both Prakriti and Purusha
are equally real. Sānkhya is pluralistic also because of its teaching that Puruṣa is not
one but many.
 According to Sānkhya, Prakriti is the primordial substance behind the world. It is the
material cause of the world. Prakriti is the first and ultimate cause of all gross and
subtle objects.
Yoga Darshana
 Patanjali was the proponent of the Yoga Darshana.
 Yoga is closely associated with Sankhya. Yoga is largely based on the Sāmkhya philosophy.
Sānkhya is the theory, Yoga is the practice.
 Yoga accepts Īśvara and is theistic.
 Patanjali propagated philosophy of Yoga in his great work – Yoga-Sūtra. Though the
Patanjali has elaborately build a system on Yoga, the fundamental concept was in Veda it self.
Yoga-Sūtra consists of four parts – Samādhi pāda, Sādhana Pāda, Vibhuti Pāda & Kaivalya
Pāda.
 Chitta is considered as being composed of intellect, ego and mind.
 Patanjali shows the way to emancipation by Aṣtānga-yoga. Yoga is a self-disciplining process
of concentration and meditation. Such a Yogic practice leads one to higher states of
consciousness. This helps one in acquiring direct knowledge and resulting in Self–Realization.

Yoga Darshana
 Patanjali lays emphasis on the complete control and mastery of chitta (Mind). He proposes
the practice of certain physical and mental exercises. They form the basis of ashtānga–yoga.
Aṣtānga–yoga comprises of eight anga (steps):
 Yama
 Niyama
 āsana
 Prānāyāma
 Pratyāhara
 Dhārana
 Dhyāna
 Samādhi

Nyāya Darshana
 Nyāya is an Āstika Darshana, based on Nyāya Sūtra of Gautama Rishi.
 Nyāya accepts the basic philosophy of Vaisheshika Darshana. It can be said that
the Vaisheshika system is theory, Nyāya is the practice.
 Nyāya recognizes Īśvara, but it does not deal with him in detail.
 Like the Vaiṣeṣika, Nyāya holds that the self is an individual substance, eternal
and all pervading. Consciousness is not an essential attribute of the self, but it is
only an accidental one. According to Nyāya, salvation is the state of absolute
freedom. It is freedom from all pains and pleasures. Then there is freedom from
the cycle of the birth and death also.

Vaisheshika Darshana
 Kanāda is the founder of Vaisheshika.
 Kanāda presented his detailed atomic theory in Vaisheshika-Sūtra.
 Basically, Vaisheshika is a pluralistic realism. It explains the nature of the world
with seven categories: Dravya (substance), Guna (quality), karma(action),
Sāmānya(universal), Vishesha (particular), Samavāya(inherence) and Abhāva (non-
existence).
 Vaisheṣika contends that every effect is a fresh creation or a new beginning. Thus
this system refutes the theory of pre-existence of the effect in the cause. Kanāda
does not discuss much on God. But the later commentators refer to God as the
Supreme Soul, perfect and eternal.
 This system accepts that Iṣvara is the efficient cause of the world. The eternal
atoms are the material cause of the world.
Smriti
 Smritis have laid down definite rules and laws to guide the individuals and communities
in their daily conduct and to regulate their manners and customs. The Smritis have
given detailed instructions, according to the conditions of the time, to all classes of
men regarding their duties in life. The laws for regulating human society from time to
time are codified in the Smritis.
 One learns how he has to spend his whole life from these Smritis. The duties of Varṇa-
Āśrama and all ceremonies are clearly given in Smritis. The Smritis prescribe certain
acts and prohibit some others for a human, according to his birth and stage of life. The
objective of the Smritis is to purify the heart of man and take him gradually to the
supreme abode of immortality and make him perfect and free.
 The main Smritis are Manu Smriti, Yājñavalkya Smriti.
 These Smritis have varied from time to time. The injunctions and prohibitions of the
Smritis are related to the particular social surroundings.
Āgama Shāstra
 The Āgamas are theological treatises and practical manuals of divine worship. It
also deals with the construction of temple and related structures. The Āgamas
include the Tantras, Mantras and Yantras.
 These are treatises explaining the external worship of God, in idols, temples, etc.
They also give elaborate details about ontology and cosmology, liberation,
devotion, meditation, philosophy of Mantras, mystic diagrams, charms and spells,
temple-building, image-making, domestic observances, social rules, public
festivals, etc.
 The Āgamas are divided into three sections: The Vaiṣnava Āgama, the Shaiva
Āgama and the Shākta Āgama.
 Most popular Āgams are – Pancharātra, ṣaivāgama, Vaishnavāgama.

Tantra Shāstra
 Tantra is the secret school of Sādhana to achieve materialistic Siddhi or Sipritual
Sādhana.
 The Tantras include the Mantras, Yantras & Tantric Sādhana. The religious attitude
of the tantriks is fundamentally the same as that of the Vedic followers. It is
believed that the tantra tradition is a part of the main Vedic tree. The more
vigorous aspects of Vedic religion were continued and developed in the tantras.
Usually tantriks worship either Goddess ṣakti or Lord Shiva.
 The process of Sādhanā stars as Pashu, later it upgrades to Veera, and finally ends
with the state Avadhoota.
 Pancha-Ma kara Sādhanā is one of the very popular tantric Sādhanā.

Tantra Shāstra
 The main tantric schools are Nātha Sampradāya, Kaula Sampradāya.
 Some of the important Tantric works are - Akulaviratantra, Brihadnilatantra,
Brihat Tantrasāra, Devirahasya, Gandharvatantra, Kaulavalinirnaya, Kulananda Tantra,
Kulachudamani tantra, Kularnavatantra, Malinivijayottaratantra, Netratantra,
Niruttaratantra, Nityotsava, Rudrayamala, Shaktanandatarangini, Tantrarajatantra,
Todala Tantra, Yantrachintamani, Yogini Hridaya, Yoginitantra, Yonitantra.

Purāna
18 Major and 18 Minor Purānas.

18 Main Purānas
1. Bhāgavata Purāna 11. Brahmānda Purāna
2. Vishnu Purāna 12. Padma Purāna
13. Shiva Purāna
3. Nāradiya Purāna
14. Linga Purāna
4. Vāmana Purāna 15. Kurma Purāna
5. Matsya Purāna 16. Mārkāndeya Purāna
6. Garuda Purāna 17. Varāha Purāna
18. Skanda Purāna
7. Brahma Purāna
8. Bhavishya Purāna
9. Agni Purāna
10. Brahma Vaivarta Purāna

Vishnu Purāna
 Vishnu Purāna consist of description about the Varṇashrama, description about
the aṇgas of the Veda, description about Sveta VarahaKalpa, description about
Vishnu dharmotara, description about the age of Kali.
 Vishnu Purāna contains totally 23,000 verses.

Naradiya Purāna
 This Purāna explaning about various places and description about Jagannatha
Puri, Dwaraka, Bhadrinatha and various other places. This Purāna contains the
synopsis of everything.
 NaradiyaPurāna contains totally 25,000 verses.

Padma Purāna
 This Purāna contains the story of Rama, Ekadasi, Bhrgu, Matsya etc. This Purāna
also contains the synopsis of everything.
 Padma Purāna contains totally 55,000 verses.

Garuda Purāna
 Garuda Purāna constitutes the Bhagavathgita subjects and also the reincarnation.
Along with this it also has the description of Tarsya Kalpa and also the Vishnu
Sahasra Nama.
 Garuda Purāna contains totally 19,000 verses.

Varāha Purāna
 The Varaha Purāna explains about the glory of the Lord Vishnu. Varaha Purāna
also describes different Vratas.
 Varaha Purāna contains totally 24,000 verses.

Bhāgavata Purāna
 Bhagavata Purāna also explains about Lord Vishnu.
 BhagavataPurāna contains totally 18,000 verses.

Brahmānda Purāna
 Brahmanda Purāna provides description about AdiKalpa, Description about
Vedangas.
 BrahmandaPurāna contains totally 12,000 verses.

Brahmavaivarta Purāna
 It contains the pastimes of Radha and Krishna and also the glories of the Radha
and Krishna.
 BrahmavaivartaPurāna contains totally 18,000 verses.

Markāndeya Purāna
 It has Devi Mahatmya and the stories of Rama and Krishna together.
 MarKāndeya Purāna contains totally 9,000 verses

Bhavisya Purāna
 It has the devotional service along with the glories and prediction of Lord
Chaitanya.
 Bhavisya Purāna contains totally 14,500 verses.

Vāmana Purāna
 It has the story of Lord Trivikrama.
 Vamana Purāna contains totally 10,000 verses.

Brahma Purāna
 It has the details about the Purushottama Tirtha in the second part and the details
about the life and deeds of Rama and Krishna in the first part.
 Brahma Purāna contains totally 10,000 verses.

Matsya Purāna
 This Purāna provides details about the construction of the temples and provides
description about the Vāmana and Varāhakalpas.
 Matsya Purāna contains totally 14,000 verses.

Kurma Purāna
 This Purāna has the conversation between the Lord Krishna and the Sun God as
mentioned in the Bhagvad Gita. It also has the conversation between the
Danvantari who is the one who cures the diseases. This also describes about the
Lakshmi Kalpa.
 Kurma Purāna contains totally 17,000 verses.

Linga Purāna
 This Purāna has the glory of Gayatri and also stories of Ambarisha. The Purāna
explains the Glory of Janārdhana and Lord Narasimha deva.
 Linga Purāna contains totally 10,000 verses.

Shiva Purāna
 Shiva Purāna is the one that describes the greatness and dedicated to the Hindu
god Shiva.
 Shiva Purāna contains totally 24,000 verses.

Skanda Purāna
 Skanda Purāna is devoted to the Lord Kārthikeya (Skanda or Muruga) explaining
about the life and deed of Kārthikeya. It also speaks about the greatness of Lord
Shiva. Skanda Purāna is the largest Purāna among all the 18 Purānas.
 SKanda Purāna contains totally 81,000 verses.

Agni Purāna
 It provides the description about Isana Kalpa. It also has the description about the
Saligrāma.
 Agni Purāna has totally 15,400 verses.

Itihāsa
Historical accounts of events of Rāmāyana &
Mahābhārata.

Itihāsa
 Rāmāyana
 Mahābhārata

Rāmāyana
Historical accounts of events of Rāmāyana.

Rāmāyana
Rāmāyana, the Ādi-Kāvya or the first epic by Vālmiki, relates the story of Sri Rāma, the
ideal man. It is the history of the family of the Surya vamsha descended from Ikshvaku, in which
was born Sri Rāmachandra, the Avatāra of Lord Vishnu, and his three brothers. The ideal
characters like Rāma, Sita, Lakshmana, Bharata and Sri Hanuman that we find in Rāmāyana
firmly establish Sanātana Dharma in our minds. The story of the birth of Rāma and his brothers,
their education and marriages, the exile of Sri Rāma, the carrying off and recovery of Sita, his
wife, the destruction of Rāvana, the Rākshasa King of Lanka, and the reign of Sri Rāma, are
described in detail in Rāmāyana. How a man should behave towards his superiors, equals and
inferiors, how a king ought to rule his kingdom, how a man should lead his life in this world, how
he can obtain his release, freedom and perfection, may be learnt from this excellent epic. The
Rāmāyana gives a vivid picture of Indian life.
Even today our domestic, social and national ideals are copied from the noble characters
in the Rāmāyana and the Mahābhārata. The great national heroes stand even today as beacon-
lights to guide and inspire the people of the whole world. The lives of Rāma, Bharata and
Lakshmana provide a model of fraternal affection and mutual service. Sri Hanuman stands as an
ideal unique Karma Yogin. The life of Sita is regarded as the most perfect example of womanly
fidelity, chastity and sweetness. The Rāmāyana is written in twenty-four thousand verses by Sri
Vālmiki.
Bāla Kānda
Bāla Kānda begins with the story of Dasharatha, the king of Ayodhya,
performing Putrakāmeṣti Yagna - a fire sacrifice for attaining a child. As a result
King Daṣaratha is blessed with four children Lord Rāma born to Kausalya, Bharata
is born to Kaikeyi, and Lakshmana and Shatrughna are born to Sumitrā.
BālaKānda in Rāmāyana depicts the life of Lord Ram’s childhood and his
marriage to Sita Devi.

Ayodhyā Kānda
Ayodhyā Kānda of Rāmāyana narrates the arrangements for the coronation
of Lord Rāma and his exile into the forest for 14 years for the sake of his father's
honour.

Āranya Kānda
In Āranya Kānda, Sage Vālmiki tells the story of Lord Rām’s life in the forest
and the kidnapping of Sita by Rāvana, the demon king of Lanka.

Kishkindha Kānda
Kishkindha Kānda narrates the story of Lord Rām and Hanuman. The story
of vanara King Vāli (also known as Bali) and Sugriva of the kingdom of Kishkindha
also features in this kānda.

Sundara Kānda
Sundara Kānda depicts the story of Hanuman and his travel to Lanka in
search of Sita.

Yuddha Kānda
Yuddha Kānda narrates the battle of Lord Rām and King Rāvana.

Uttara Kānda
Uttara Kānda of Ramayan depicts the story of the birth of the two sons of
Lord Ram - Lava and Kusha and their coronation as the throne of Ayodhya. Being
the last part of Hindu epic Rāmāyana, this Kānda also describes about Lord Rāma’s
final departure from the world.

Mahābhārata
Historical accounts of events of Mahābhārata.

Mahābhārata
The Mahābhārata is the story of the Pāndavas and the Kauravas. It gives a
description of the great war, the Battle of Kurukshetra, which broke out between
the Kauravas and the Pāndavas who were cousins and descendants of the lunar
race. The Mahābhārata is an encyclopaedia of Hindu Dharma. There is really no
theme in religion, philosophy, mysticism and polity which this great epic does not
touch and expound. It contains very noble moral teachings, useful lessons of all
kinds, many beautiful stories and episodes, discourses, sermons, parables and
dialogues which set forth the principles of morals and metaphysics. The Pāndavas
obtained victory through the grace of Lord Krishna. The Mahābhārata is written in
one hundred thousand verses by Sri Krishna dvaipayana Vyāsa.

Ādi Parva
How the Mahābhārata came to be narrated by Sauti to the assembled riṣis
at Naimishāranya, after having been recited at the sarpasattra of Janamejaya by
Vaishampayana at Takṣaśilā. The history and genealogy of the Bharata and Bhrigu
races is recalled, as is the birth and early life of the Kuru princes (ādi means first).

Sabha Parva
Maya Dānava erects the palace and court (sabha), at Indraprastha. Life at
the court, Yudhishtira's Rājasuya Yajña, the game of dice, the disrobing of Pāndava
wife Draupadi and eventual exile of the Pāndavas.

Vana Parva, Āranyaka Parva, Aranya Parva
The twelve years of exile in the forest (aranya).

Virāta Parva
The year spent incognito at the court of Virāta.

Udyoga Parva
Preparations for war and efforts to bring about peace between the Kaurava and the
Pāndava sides which eventually fail (udyoga means effort or work).

Bhishma Parva
The first part of the great battle, with Bhishma as commander for the Kaurava and his
fall on the bed of arrows. (Includes the Bhagavad Gita and Vishnu shasranāma)

Drona Parva
The battle continues, with Drona as commander. This is the major Parva of the war.
Most of the great warriors on both sides are dead by the end of this Parva.

Karna Parva
The continuation of the battle with Karna as commander of the Kaurava forces.

Shalya Parva
The last day of the battle, with Shalya as commander. Also told in detail, is the
pilgrimage of Balarama to the fords of the river Saraswati and the mace fight
between Bhima and Duryodhana which ends the war, since Bhima kills
Duryodhana by smashing him on the thighs with a mace.

Sauptika Parva
Ashvattāma, Kripa and Kritavarma killing of UpaPāndavas.

Stri Parva
Gandhari and other women (stri) of the Kauravās and Pāndavās lament on the death
of their men. Gandhari curses Krishna for the massive destruction and the
extermination of the Kaurava.

Shānti Parva
The crowning of Yudhishtira as king of Hastināpura, and instructions from Bhishma for
the newly anointed king on society, economics and politics. This is the longest
book of the Mahābhārata.

Anushasana Parva
The final instructions (anushāsana) from Bhishma.

Ashvamedhika Parva
The royal ceremony of the Ashvamedha conducted by Yudhishthira. The world
conquest by Arjuna. The Anugita is told by Krishna to Arjuna.

Āshramavasika Parva
The eventual deaths of Dhritarashtra, Gandhari and Kunti in a forest fire when they
are living in a hermitage in the Himalayas. Vidura predeceases them and Sanjaya
on Dhritarashtra's bidding goes to live in the higher Himalayas.

Mausala Parva
The materialisation of Gandhāri's curse, i.e., the infighting between the Yādavas with
maces (mausala) and the eventual destruction of the Yādavas.

Mahāprasthānika Parva
The great journey of Yudhishthira, his brothers and his wife Draupadi across the
whole country and finally their ascent of the great Himalayas where each Pāndava
falls except for Yudhishthira.

Svargārohana Parva
Yudhishthira's final test and the return of the Pāndavas to the spiritual world (svarga).

Bhagavad Gita
 The most important part of the Mahābhārata is the Bhagavad-Gita.
 It is a discussion between Lord Krishna and Arjuna on the battle-field, before the
commencement of the great war.
 Bhagavan Sri Krishna became the charioteer of Arjuna. Arjuna got confused about the
priorities of dharma, as in the war, he has to kill the Gurus & Relatives. Sri Krishna explained
the essentials of implementation of Karma (Dharma) to Arjuna and sets the priorities of
dharma straight.
 Just as the Upanishads contain the cream of the Vedas, so does the Gita contain the cream
of the Upanishads. The Upanishads are the cows. Lord Krishna is the cowherd. Arjuna is the
calf. The Gita is the milk. The wise men are those who drink the milk of the Gita.
 The Gita is the most precious jewel of Hindu literature. The Gita teaches the fundamentals of
Vedas, Mimāmsa, Vedānta, Sānkhya, Yoga, Nyāya, Vaiseṣika and Dharma Śāstra of Synthesis.
It ranks high in the religious literature of the world.

Contact
END OF PART - V
This concludes Part 5, Thank you for your participation.

Any queries, if any, please feel free to contact us in the below mentioned
Referral.
Now you can graduate to
Part 6 – “Introduction to Darshana Shāstras”
CONTACT
www.Paravidya.org
info@Paravidya.org

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॥ॐ॥

॥ श्री गणेशाय नमः ॥

www.ParaVidya.org Introduction to Hinduism Series

ParaVidya Gurukulam - www.ParaVidya.org Introduction to Shāstras

ParaVidya Gurukulam – www.ParaVidya.orgwwwg Introduction to Shāstras

“अऩौरुषेयं वाक्यं वेद् ”

- श्री ऱौगाक्षऺभास्कररणीत् अथथसङ्ग्रह्

तस्माच्छास्रं रमाणं ते कायाथकायथव्यवस्स्थतौ |

ParaVidya Gurukulam - www.ParaVidya.org Introduction to Shāstras

 “Apauruṣeya Vākyāni” - Veda is not originated from Divine or Human source.

 “Nityāni” – Veda is eternal in Nature. And exists beyond Creation- Destruction-

 “Svatah Pramāṇāni” - Veda is itself “Self Evident” (Pramāna).

ParaVidya Gurukulam - www.ParaVidya.org Introduction to Shāstras

ऋग्वेदं भगवोऽध्येसम यजुवेदं सामवेदमाथवथणं चतुथम

ऋग्वेदो यजुवेद् सामवेदोऽथवथवेद् |

ऋग्यजु्सामाथवथणश्चत्वारो वेदा् साङ्ग्गा् सशाखाश्चत्वार् ऩादा भवस्तत |

ParaVidya Gurukulam - www.ParaVidya.org Introduction to Shāstras

ParaVidya Gurukulam - www.ParaVidya.org Introduction to Shāstras

ParaVidya Gurukulam - www.ParaVidya.org Introduction to Shāstras

ParaVidya Gurukulam - www.ParaVidya.org Introduction to Shāstras

 Mantra Samhita - Apurvajanaka

ParaVidya Gurukulam - www.ParaVidya.org Introduction to Shāstras

ऋग्वेदं भगवोऽध्येसम यजुवेदं सामवेदमाथवथणं चतुथम

ऋग्वेदो यजुवेद् सामवेदोऽथवथवेद् |

ऋग्यजु्सामाथवथणश्चत्वारो वेदा् साङ्ग्गा् सशाखाश्चत्वार् ऩादा भवस्तत |

ParaVidya Gurukulam - www.ParaVidya.org Introduction to Shāstras

 One who execute Yajur Veda is called Advaryu

ParaVidya Gurukulam - www.ParaVidya.org Introduction to Shāstras

ParaVidya Gurukulam - www.ParaVidya.org Introduction to Shāstras

ParaVidya Gurukulam - www.ParaVidya.org Introduction to Shāstras

ParaVidya Gurukulam - www.ParaVidya.org Introduction to Shāstras

ParaVidya Gurukulam - www.ParaVidya.org Introduction to Shāstras

ParaVidya Gurukulam – www.ParaVidya.orgwwwg Introduction to Shāstras

ParaVidya Gurukulam - www.ParaVidya.org Introduction to Shāstras

ParaVidya Gurukulam - www.ParaVidya.org Introduction to Shāstras

ParaVidya Gurukulam - www.ParaVidya.org Introduction to Shāstras

ParaVidya Gurukulam - www.ParaVidya.org Introduction to Shāstras

ParaVidya Gurukulam - www.ParaVidya.org Introduction to Shāstras

ParaVidya Gurukulam - www.ParaVidya.org Introduction to Shāstras

ParaVidya Gurukulam – www.ParaVidya.orgwwwg Introduction to Shāstras

The Vedapuruṣa has six limbs or parts. A person who studies

ParaVidya Gurukulam - www.ParaVidya.org Introduction to Shāstras

ParaVidya Gurukulam - www.ParaVidya.org Introduction to Shāstras

ParaVidya Gurukulam - www.ParaVidya.org Introduction to Shāstras

ParaVidya Gurukulam - www.ParaVidya.org Introduction to Shāstras

ParaVidya Gurukulam - www.ParaVidya.org Introduction to Shāstras

ParaVidya Gurukulam - www.ParaVidya.org Introduction to Shāstras

ParaVidya Gurukulam - www.ParaVidya.org Introduction to Shāstras

ParaVidya Gurukulam – www.ParaVidya.orgwwwg Introduction to Shāstras

ParaVidya Gurukulam - www.ParaVidya.org Introduction to Shāstras

ParaVidya Gurukulam - www.ParaVidya.org Introduction to Shāstras

ParaVidya Gurukulam - www.ParaVidya.org Introduction to Shāstras

ParaVidya Gurukulam - www.ParaVidya.org Introduction to Shāstras

ParaVidya Gurukulam - www.ParaVidya.org Introduction to Shāstras

ParaVidya Gurukulam - www.ParaVidya.org Introduction to Shāstras

ParaVidya Gurukulam - www.ParaVidya.org Introduction to Shāstras

ParaVidya Gurukulam - www.ParaVidya.org Introduction to Shāstras

ParaVidya Gurukulam – www.ParaVidya.orgwwwg Introduction to Shāstras

ParaVidya Gurukulam - www.ParaVidya.org Introduction to Shāstras

ParaVidya Gurukulam - www.ParaVidya.org Introduction to Shāstras

ParaVidya Gurukulam - www.ParaVidya.org Introduction to Shāstras

ParaVidya Gurukulam - www.ParaVidya.org Introduction to Shāstras

ParaVidya Gurukulam - www.ParaVidya.org Introduction to Shāstras