Veda

The Vedas – A collection of Divine Revelations

The Vedas consist of hymns, thousands and thousands of them. They represent an ocean to which countless Sages have contributed, going back to a period when there was only the spoken language and no script. The hymns of the Vedas represent thoughts and revelations that came to the Sages of yore during their meditations. These revelations were in the form of hymns, which the Sages transmitted to their disciples. Thus it was that they were passed from generation to generation. For centuries, all this happened entirely by word of mouth. The written version came much later. Thus the growth of the Vedas is like a series of small streams joining to form tributaries that feed big rivers, the rivers all finally merging into the ocean. This analogy is very apt, because the water that the streams get is from the rain, whose source is really the ocean. In the same way, the revelations that the Sages had were from the Divine; and the Ocean made up by the collection of revelations that constitutes the Vedas, is also Divine.

Vedas must be chanted with grandeur so that the sound can be properly heard. Vedic Mantras not only produce beneficial vibrations in the pulse of the one who chants them properly, but also similar vibrations in those who may hear them. Since it is spread in the atmosphere, it ensures wellbeing here and hereafter. The outstanding feature of the Vedas lies in the fact that the sound of the Mantras by itself when chanted has a meaning, apart from the words themselves, which too are pregnant with significance.

The Vedas took form, only to demonstrate and emphasise the existence of God. The Veda is a collation of words that are the Truth, which were visualised by sages who had attained the capacity to receive them into their enlightened awareness. In reality, the Word is the very Breath of God, the Supreme Person. The unique importance of the Veda rests on this fact.

The Structure of The Vedas

I must now say something about the structure of the Vedas. It is usually said that there are four Vedas. Yes there are, but this classification came after several thousands of years. Before that, it was, shall I say, a period of discovery? Revelations came to people belonging to different times, and these were encapsulated into Vedic hymns. There were thousands and thousands of hymns but unfortunately, most of them have been lost in time. What has survived is only a small part. Even so, they are not only grand in themselves, but tell, in their own way, the story of the evolution of human thought. I shall come to that aspect a little later but for now, I shall stay with the topic concerning the structure of the Vedas.

Today we recognise four Vedas, the Rig Veda, the Sama Veda, the Yajur Veda and the Atharvana Veda. Apparently, it was Sage Vyasa who made the compilation and classification of Vedic hymns in this manner. It is customary to identify in each Veda, three portions known respectively as: Samhita, Brahmana and Aranyaka. Thus, the Rig Veda has its own Samhita, its own Brahmana and its own Aranyaka. The same holds for the other three Vedas also.

The Division within Each Veda

Now what do these three portions signify? Why this division? That is the question I shall address next. In a sense, the three portions are indicators of evolution of Vedic thought. The word Samhita means that which has been collected and arranged. The Samhita portion of a given Veda contains the Mantras belonging to that Veda, arranged in a systematic manner. These Mantras comprehensively convey the main objective or the purpose of that particular Veda. The Vedic Mantras that we often hear come mainly from the Samhitas.

Turning next to the Brahmanas, these spell out how certain rituals ought to be performed. About the Brahmanas, Swami has this to say:

The Brahmanas constitute an important part of the Vedas, and deal with the correct procedures for performing rituals like the Yajnas and Yagas. Being ceremonial rites for acquiring mundane pleasures, such ceremonies, however, cannot offer Atmananda or the Pure Bliss of the Atma. They can only enhance sensory enjoyment and provide epicurean pleasures, which are intrinsically transient. The search for pure abiding Bliss of the Atma led the ancient Rishis to the solitude of the forests.

This leads me on in a quite natural fashion to the Aranyakas. This word is derived from the word Aranya, which means forest. Thus, the Aranyakas are sometimes referred to as forest books and with good reason. As already pointed in the quote from Swami, neither the Samhitas or the Brahmanas ask a person to give up everything and retire to the forest in order to contemplate on God and focus totally on spiritual development. No doubt chanting Mantras from the Samhitas does promote some purity of mind, but where spiritual development is concerned, they can take a person only so far.

The Aranyakas have a different objective. They are meant for people who wish to reach higher levels of development through intense contemplation and meditation of the Supreme One in His most abstract aspect. The famous Upanishads come at the end of the Aranyakas and represent the quintessence of Vedic Knowledge. As Swami puts it, “Ancient Sages have communicated the spiritual wisdom revealed to them through the Upanishads.”

Branches of Knowledge

The Vedas are divided into four groups, Rigveda, Yajurveda, Samaveda and Atharvaveda represent various shākhās, or branches, of knowledge. Depending on the branch, different commentaries and instructions are associated with each Veda.

1. The Rigveda contains hymns (mantras) that formulate the mythology of ancient Vedic practice;
2. The Sāmaveda consists mostly of mantras from the Rig Veda, but arranged in an order specifically suited to the Soma sacrifice;
3. The Yajurveda contains detailed prose instructions for the sacrifices; and
4. The atharvaveda comprises semi-magical spells against enemies, sorcerers, diseases and mistakes made during the sacrificial ritual, as well as kingly duties and some deeper spiritual truths.

Each of the four Vedas may be divided into two sections:

1. The mantra portion, also called the Saṃhitā (संहिता), is a collection of hymns to be used in Vedic sacrifices.
2. The Brāhmaṇas portion (ब्राह्मण), contains specific rules and regulations for the sacrifices as well as prose commentaries explaining the meaning of the mantras and rituals.

The Brāhmaṇas, describing rules and purpose of Saṃhitās, are further divided:

1. The Āraṇyakas (आरण्यक), which conclude the Brahmanas, are written along a blurry line between
2. The Upaniṣhads (उपनिषद्), which contain highly philosophical and metaphysical writings about the nature of, and the relationship between, the ātman (Inner Self) and Brahman. The Upanishads are often referred to collectively as Vedanta ("the end of the Vedas"), not only because they appear physically in the concluding pages of each Veda, but also because the mystical truths they express are seen by many as the culmination of all the other Vedic knowledge.

There are also auxiliary texts called vedanga. The new books that appeared later are called smriti. Smrti literature includes Itihasas (epics like Ramayana, Mahabharata), Puranas (mythological texts), agama (theological treatises) and darsanas (philosophical texts).

The Vedas Are Universal

In this sense, the Vedas are Universal and it is for that reason that Swami makes it a point to draw attention to the Vedas, and NOT because they are Indian in origin.

To repeat, the Vedas focus on a MYSTICAL ETERNAL SOMETHING that is beyond this world, beyond this Universe, beyond Space and Time itself, and is changeless. It is that Something beyond words and even the Mind that the Vedic seers were in quest of, and with good reason too. Indeed, across the ages, seekers elsewhere too have been engaged in this very quest, though by different means. Einstein was one of them, and he gives expression to this beautifully. Explaining why he pursued Science, Einstein once said: A knowledge of the existence of Something we cannot penetrate, which only in their most primitive forms are accessible to our Minds – it is this Knowledge and emotion that constitute true religiosity. In this sense, I am a deeply religious man. Einstein tried to catch a glimpse of Cosmic Infinity through Science while the seekers of the Vedic age sought that very same ETERNITY via the path of devotion and Spiritual inquiry.