The Importance of Vedic Literature!

Vedic literature, a collection of ancient Indian texts, is the cornerstone of India’s rich cultural and spiritual heritage. Composed over centuries, beginning around 1500 BCE and spanning several centuries, these texts are primarily written in Sanskrit and are divided into four main categories: the Rigveda, the Yajurveda, the Samaveda, and the Atharvaveda. These texts cover a wide range of topics, from hymns and rituals to philosophy, astronomy, and ethics.

The Rigveda, the oldest of the four, contains hymns dedicated to various deities that provide insight into the religious and social beliefs of the time. Vedic literature also includes the Brahmanas, Aranjakas, and Upanishads, which delve deeper into philosophical and spiritual aspects.

These texts deeply influenced Hinduism, shaping its religious practices, beliefs, and rituals. Even today, they are studied and revered, serving as a source of spiritual guidance, cultural identity, and a window into the intellectual and philosophical pursuits of ancient India.

The importance of Vedic literature!

Introduction Vedic literature

The next civilization after the Indus Valley civilization is the Vedic civilization. The main literature of the Vedic civilization is the Vedas. The word Veda comes from the root vid, i.e., to know, which means knowledge. The Sanskrit root vid also appears in Latin Videre, ‘to see’. The Vedas are said to have been handed down from one generation to the next through verbal transmission, and hence are also known as shruti (to hear) or ‘Revelation’.

Vedic literature

The term ‘Vedic literature’ means the four Vedas in their Samhitas and associated literature based on or derived from the Vedas.

Classification of Vedic Literature

We classify Vedic literature into the following categories:

• (i) The four Vedas, viz., Rig, Sama, Yajur and Atharva, and their Samhitas,
• (ii) Brahmanical attachment to each Samhita,
• (iii) Aranyakas,
• (iv) Upanishads.

The Four Vedas

In Vedic literature, the four Vedas are Rig, Sama, Yajur, and Atharva.

(a) Rigveda

Of the four Vedas (Rigveda, Samaveda, Yajurveda, and Atharvaveda), the Rigveda is the oldest religious text in the world and is therefore also known as the “first testimony of mankind.” It must have been composed around 1700 BC. The first three Vedas are collectively known as the Trayi, or “trio.”

Initially, the Vedas were learned by heart and then handed down by teachers to pupils until they were properly edited, written down, and commented upon in South India during the second half of the fourteenth century AD.

The last hymns were probably composed between 1500 and 1200 BC. The Rigveda is neither a historical nor a heroic poem but is primarily a collection of hymns of a number of priestly families. These were recited at the time of sacrificial ceremonies and other rituals with the greatest devotion.

The Rigveda contains 1017 (1028, including 11 hymns from the Valakhilya recension) hymns (sukta) and is divided into ten mandalas. The first and tenth mandalas are said to have been added later because their language is slightly different from the other eight mandalas.

The tenth mandala contains the famous Purusha Sukta, which explains that the four varnas (Brahmana, Kshatriya, Vaishya, and Shudra) were born from the mouth, arms, thighs, and feet of the Primordial Being Brahma (Puruso).

(b) Samaveda

Derived from the root Saman, i.e. “melody”, Samaveda is a “collection of melodies”. It has 1603 verses (Aundh edition), but except 99, all the other hymns were borrowed from the Rigveda.

A smaller number of verses are found in some other editions. In them, we have 1549 verses, and out of them, only 78 are found in the Rigveda. These were to be sung at the time of the Soma sacrifice by the Udgatra priests.

(c) Yajurveda

The Yajurveda is a ritualistic Veda. It prescribes rituals for the performance of various sacrifices. It was the Adhvaryas who prepared the ground and the altar, offered the sacrificial offerings, and poured out the libations.

Two distinct forms of this Veda have come down to us. In the oldest, instructions about rituals are mixed with verses from the Rigveda. The main recension for this is that it was taught by the school of teachers called Taittiriya. Later, other scholars called the Vajasaneyins separated the explanatory material from the verses to be recited and were therefore called the “White” (Shukla) Yajurveda, while others were called the “Black” (Krishna) Yajurveda. The Yajurveda contains the earliest prose literature of the Indo-Europeans.

(d) Atharvaveda

The Atharvaveda is quite distinct from the other three Vedas and is chronologically the last of the four. It is important and interesting because it describes the folk beliefs and superstitions of humble people. It was not included in the category of Vedas for a very long time.

The Satapatha-Brahmana uses the term trayi-vidya for Rig. Sama and Yajur vedas. Atharva Veda is found in two recensions, Saunakiya and Paippalada. It is now considered one of the four Vedas. It is divided into 20 books (Kandas) and has 711 hymns, most of which tell us how to ward off evil spirits.

Suktas

Vedic hymns are also called suktas, a term derived from su-uktas, i.e., that which is well or correctly recited. This term is used for a Vedic hymn as a whole as opposed to a richa or a single verse.

later Vedic literature

The Atharvaveda, the Brahmanas, the Aranyakas, and the Upanishads together constitute the later Vedic literature.

(a) Brahmins

Brahmins explain the hymns of the Vedas in an orthodox manner. They are written in prose and have a ritual nature. The various sacrifices and rituals were discussed in detail along with their mystical meanings. Several Brahmins are attached to each Veda.

The two Brahmanas appended to the Rigveda are the Aitareya Brahmana and the Kausitiki Brahmana. These were composed by Hotri or Sankhyayana priests. Samaveda has Jaiminiya Brahmana and Tandyamaha Brahmana also known as Panchamsa Brahmana. These were composed by Udgatra priests.

Attached to the Sukla Yajurveda is the Satapatha Brahmana, which recommends the “hundred sacred paths” (shatapatha). It is the most exhaustive and important of all the Bahamas. It tells about the progress of culture from Kuru-Panchal to Videha. It was composed by the priests of Adhvarya.

We have two recensions of the Satapatha Brahmana, namely Madhyandina and Kanva. The Taittiriya Brahmana is part of the Krishna Yajurveda. Gopatha Brahmana is attached to Atharavada. The Brahmanas are actually elaborate commentaries on the various hymns in the Vedas to which they are attached. They are known as liturgies.

(b) The Aranyakas

• (i) The word aranyaka means “forest” and they are called “forest books” because they were written mainly for hermits and students living in the jungle. These are the concluding parts of the Brahmanas or their appendices. They deal with philosophical doctrines and mysticism, not rituals. They emphasize not sacrifices but meditation. In fact, they are against sacrifices and many early rituals. Their emphasis is on moral values. It forms a bridge between the “Path of Work” (Karma Marga), which was the sole concern of the Brahmins, and the “Path of Knowledge” (Gyan Marga) advocated by the Upanishads.
• (ii) Aitareya Aranyaka is attached to Aitareya Brahmana of Rigveda. The Sankhyayana or Kaushitaki Aranyaka is the final part of the Kaushitaki Brahmana of the Rigveda. In the Black Yajurveda, the Taittiriya Aranyaka is merely a continuation of the Taittiriya Brahmana. In the White Yajurveda, the 14th book of the Satapatha Brahmana is in the name of only Aranyaka – Brihadaranyaka. For Samaveda. the only Aranyakas are the first parts similar to the Aranyaka Chandogya Upanishad, which belongs to the Tandya Brahmana, and the Jaiminiya Upanishad Brahmana, which is none other than the Aranyaka of the Jaiminiya or Talavakara school of the Samaveda and includes the well-known Kena (or Talvakara) Upanishads.

(b) Upanishads

• (i) The word Upanishad is derived from the root upnish which means “to sit near one” and denotes a student sitting near his guru to learn. Eventually, the word came to be used for secret knowledge imparted by the guru to his chosen disciples. A series of treatises were prepared, first orally and then in writing, and were called by the same name Upanishads. Today, the Upanishads specify philosophical knowledge and spiritual teachings. They are called Vedanta (end of the Veda), firstly because they mark the last phase of the Vedic period and secondly because they reveal the ultimate goal of the Veda.
• (ii) The Upanishads are the culmination of ancient Indian philosophical thought. In fact, all later Indian philosophy is rooted in the Upanishads. The philosophical principles of Shankara and Ramanuja are derived precisely from these Upanishads, and on the whole, all the philosophical doctrines of the following days have borrowed something from these Upanishads.
• (iii) There are 108 Upanishads classified according to the Vedas and they were composed by several learned saints between 800 and 500 BCE. Of greater importance are the twelve Upanishads. The Aitareya and Kaushitaki Upanishads belong to the Rigveda; The Chhandogya and Kena Upanishads belong to the Samaveda; The Taittiriya, Katha and Svetasvatar Upanishads belong to the Krishna Yajurveda; Brihdaranyaka and Isa belong to Shukla Vaivada and Prasna Mundaka and Mandukya belong to Atharvaveda.
• (iv) The language of these Upanishads is Classical Sanskrit and not Vedic Sanskrit. Like the Aranyakas, the Upanishads also condemn ceremonies and sacrifices. The Upanishads are anti-ritual. They discuss various theories of the creation of the universe and define the doctrine of action (Karma), God (Brahma), and Soul (Atma) as identical. The goal of life is to attain salvation (Moksha), which is possible through meditation and self-control.

Allied Vedic Literature

(i) Smritis

These are the subsidiary treatises of the Vedas – their appendices. This word refers to literature that has been passed down from one generation to another. Literally “smriti” means remembrance.

These are considered part of the revelations, even though they are not included in the Vedic literature proper.

(ii) Vedangas

The six Vedangas are Siksha, Kalpa, Vyakarana, Nirukta, Chhanda, and Jyotisha. Shiksha deals with pronunciation, Kalpa with rituals, Vyakarana with grammar, Nirukta with etymology, Chhanda with meter, and Jyotisha with astronomy.

Of the six, the most important is the Kalpa, which includes three groups of sutras: the Shrautá sutras, which deal with sacrifices; the Grihja sutras or Smartá sutras, which deal with rites connected with family life; and the Dharma Sutras, which provide rules of conduct for different classes of people and different stages of their lives. They are written in a sutra (aphoristic) style that is short and concise.

(iii) Darshans

There are six schools of Indian philosophy known as Shad-Darshans. They are Nyaya, Vaishesika, Sankhya, Yoga, Purva, and Uttara Mimamsa. They all promote the virtues of life and are against external rituals.

Nyaya Darshana was written by Gautama, Vaishesika Darshana by Kanada Rishi, Sankhya Darshan by Kapila, Yoga Darshana by Patanjali, Purva Mimansa by Jaimini, and Uttara Mimansa by Badarayana.

Although they were written much later, they form an important part of Vedic thought.

(iv) Upavedas

Both Vedangas and Darshanas claim to be inspired by the Vedas and expound on Vedic philosophy, yet they are not part of proper Vedic literature.

Likewise, the four Upavedas, namely Dhanurveda (dealing with the art of warfare), Gandharva Veda (dealing with music), Shilpa Veda (dealing with architecture), and Ayurveda (dealing with the science of life), are also not an integral part of the Vedic literature, though each of these subsidiary Vedas enjoys great sanctity.

Conclusion

All the above works are also called Shrutis, which means “revelation”, and constitute Vedic literature in their own right. Literally speaking, Shruti means “hearing” and refers to the rhythms of the endless listening of souls. Knowledge of the Vedas is not the result of logical interpretation or historical anecdote and therefore occupies a place of supreme importance. Literature is the foremost authority in all religious matters for Hindus.

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