Both Devi and Shri Krishna caution against the contradicting scriptures

, " jagbir singh "

<adishakti_org wrote:

>

>

> i would want to quote from the Bhagavad-Gita about a topic that, as

> far as i know, is not discussed by the priests and pandits. Perhaps

> then we will be more forgiving of business students not

> understanding Parthasarathy's teaching:

>

> When thy mind leaves behind its dark forest of delusion,

> Thou shalt go beyond the scriptures of times past and still to

> come.

> When thy mind, that may be wavering in the contradictions of many

> scriptures,

> Shall rest unshaken in divine contemplation,

> Then the goal of Yoga is thine.

>

> Juan Mascaro, The Bhagavad Gita 2:52-53

>

>

>

> Shri Krishna proclaimed this priceless prophecy of contradicting

> scriptures thousands of years ago because He foresaw that

> disagreements and controversies of future scriptures would confuse

> and delude humankind. When He spoke these words there was only the

> Sanatana Dharma. There was no Hinduism, Judaism, Buddhism,

> Christianity or Islam, and no Torah, Dhammapada, Bible or Qur'an.

> Yet He prophesied that the texts of religious organizations - the

> scriptures of times past and still to come - would contradict one

> another.

>

> This is the exact situation today. In these modern times there are

> so many scriptural discrepancies that the minds of seekers are

> deluded and in doubt. Those genuinely looking for Truth in various

> scriptures and religions are confused and sometimes shocked by what

> they find.

>

> Every religion is tainted with falsehood and discrepancies. Every

> House of Worship is perverted and corrupted. Every guru is teaching

> his or her own version of Truth. Only fools and fundamentalists do

> not feel disturbed if the 'truth' they are preached is contradicted

> by other Messengers and Scriptures. Their blind faith does not

> question glaring falsehood as the herd instinct gives them security

> in numbers.

>

> A billion Catholics claim that the five billion pagans will be

> tormented in the Inferno. A billion Muslims swear that more than

> five billion infidels will burn in hell. The few million Jews

> affirm that the rest of humankind may jump in the lake as far as

> their jealous god is concerned.

>

> If any historian ever carries out a research of the scriptural

> contradictions he or she will understand the meaning of blind

> faith, misrepresentation, forgery, falsehood, and fundamentalism.

> The Torah, Bible and the Qur'an have so many contradictions, some

> even defying history, that truth loses its meaning.

>

> " But save for these laws regulating caste there is no other

> unifying element in all Hinduism. There are two major sects in the

> religion, and at least fifty-seven sub-sects, each seeking to

> attain salvation with the aid of its own gods and ceremonies.

> Christianity, which is even more intensively divided, is at least

> united by its unanimous recognition of the uniqueness of Jesus.

> Hinduism has no such common doctrine. It is true that about 300

> A.D. an attempt was made to create such a doctrine by combining

> the three main Hindu gods into a universally acceptable trinity;

> but the attempt failed dismally. Brahma, the chief god in that

> trinity, never became popular save with the priests and

> philosophers. He was not nearly concrete enough a deity for the

> plain folk to grasp and believe in and now there are only a couple

> of temples in all of India that are devoted to his worship. And

> Vishnu and Shiva, the two other gods in the trinity, always

> remained distinct and separate, continuing to attract distinct and

> separate followings. " (www.easternreligions.com/)

>

> " The Jesus Seminar attempts to change that through its conferences,

> press releases, books, webpage, etc. The goal is: " to bring the

> quest of the historical Jesus of Nazareth to the center of a global

> forum. " That is, to extract what the participants have concluded to

> be the actual words and actions of Jesus from ancient writings, and

> present these to the public.

>

> Their conclusions differ greatly from what Christian denominations

> have historically taught. They are also in major conflict with the

> current beliefs of most present-day conservative Christians.

> Fellows of the Seminar do not regard Christian Scriptures as

> inerrant. They do not believe that the authors were uniquely

> inspired by God. Rather, they view the Bible as a very human

> document, composed by writers who actively promoted their own

> theological beliefs (or those of the group to which the writers

> belonged). The Seminar sees within early Christian writings the

> evolution of religious thought. The fellows study this over the

> approximately 18 decades from the time of the execution of Jesus

> (circa 30 CE) to about 310 CE. They see many passages in conflict

> with each other and with the historical record. "

> (www.religioustolerance.org/)

>

> " For centuries Muslims have been taught to believe that the Qur'an

> has been preserved in its original Arabic form since the beginning

> of time itself, and preserved intact from the period of

> the " sending down " of the book to Muhammad, right on down till the

> present. They have been taught that the text which we read now was

> uniquely inspired, in that there were no intermediary agents who

> could possibly pollute the integrity of the script.

>

> At the same time they have also been taught that this suggested

> textual perfection of the book proves that the Qur'an must be the

> Word of God, as no one but Allah could have created and preserved

> such a perfected text. This sentiment has become so strongly

> established in the Muslim world that one will rarely find a Muslim

> scholar willing to make any critical analysis of its content or of

> its structure, as to do so would usually be detrimental to his or

> her health. However, when an analysis is made by a Western scholar

> upon the Qur'an, that analysis is roundly castigated as being

> biased from the outset, and even " satanic, " and therefore,

> unworthy of a reply.

>

> But that does not stop the analysis from being undertaken, for the

> Qur'an when held up to scrutiny finds itself lacking in many areas.

>

> As we have already discussed, we find problems with its sources,

> its collation, its literary makeup, its supposed uniqueness, and

> problems even with its content. It is not difficult to find

> numerous contradictions within the Qur'an, a problem which Muslims

> and the Qur'an has attempted to alleviate by conveniently allowing

> for the 'law of abrogation.' But even more devastating towards the

> integrity of this supposed perfect 'divine book,' are the numerous

> errors which are found in its pages. It is therefore to those

> errors which we will now turn in our continuing quest to ascertain

> whether, indeed, the Qur'an can claim to be the true,

> and " perfect " Word of God, as Muslims have so often maintained

> since the very inception of their faith. " (www.debate.org.uk/)

>

> http://adishakti.org/prophecies/27_scriptures_have_contradicted.htm

>

 

 

Dear All,

 

i believe that Shri Krishna is without question refering to the

hundreds of thousands of pages that make up the Vedas, Upanishads and

Puranas. i doubt if there is any Hindu who has read all of them or

even contemplate doing so. After having read just a minute portion

over a decade i have found it to be indeed mind-boggling and

confusing, to say the least.

 

i now remember that even the Great Devi cautioned me years ago

against seeking knowledge from the scriptures just as Shri Krishna

had done thousands of years ago. i refer to the original notes

describing the incident that took place early 1994.

 

------------

 

After Self-Realization there was an intense, relentless search for

knowledge to unravel the mysteries of the Spiritual Dimension that

Kash was talking about. All types of Holy Scriptures were purchased —

Bhagavad-Gita, Srimad-Bhagavatam, Qur'an, Bible, Guru Granth Sahib —

studied and cross-examined. Kash's father wanted to understand how

these scriptures were linked to the Truth of the Great Divine Mother

and that which his son was declaring. The same Truth had to be

evident in all scriptural sources.

 

Kash's mother began to get alarmed at the growing neglect of the

family by her husband. She tried to reason for balance but to no

avail.

 

Then matters took a drastic turn. Her husband purchased the

entire 18-volume set of Srimad-Bhagavatam translated by A.C.

Bhaktivedanta. This was followed immediately by the seven volume

Collected Lectures on Bhagavad Gita As It Is — 15,000 pages of

reading, all written by a vegetarian brahmin who claimed to be the

32nd acarya of Shri Krishna.

 

Every morning he woke before dawn and after meditation began to read

them seriously, even highlighting important translations. Day and

night were spent in this single-minded pursuit.

 

As the family watched him from a distance the situation slowly

deteriorated. In the end Kash's mother had no choice but to seek the

help of Shri Adi Shakti to solve this budding fanaticism with Mr.

A.C., the founder of ISKCON. She meditated and requested Shri Mataji

to help correct her husband.

 

The very next day a chain of events took place which ended with her

spouse praising the books to high heaven, and loudly demanded that

his right to search for God through them should not be violated.

Puffed-up and self-assured that he — like hundreds of millions of

religious humans — was undertaking one of humankind's oldest and

noblest quest, angrily told his wife never to interfere in future

and blasted her into silence.

 

Late in the evening when Kash came out of meditation there was a sad

look on his face. He explained that Shri Vandaru-Jana-Vatsala Devi

was unhappy that his father was arguing about the Holy Scriptures

and the search for God. The Great Divine Feminine cautioned that he

should read less. This Revelation was stunning and totally

unexpected, humiliating the barking ego which whimpered away to lick

its badly-wounded pride. Instead of getting a well-deserved pat for

pursuing book knowledge, he received a slap on the face from, of all

beings, the Great Adi Shakti! And that also right before the entire

family.

 

Kash's mother explained days later that she had meditated and asked

Shri Bhakti-priya Devi to help bring her husband to his senses and

stop his fanaticism with scriptural knowledge. Immediately Shri

Mataji created a drama to rectify the situation. She had witnessed

all that was going on, listened to the plea of her devotee in the

evening, and created a Maya (illusion) the next morning that made

her husband react harshly. Then She informed Kash of Her

displeasure, admonished the culprit, and brought a quick end

to a lingering family problem.

 

Despite Her impeccable Guidance the ego still questioned why? Why

not the Holy Scriptures? What is wrong with the revealed books? Why

should She discourage him from seeking knowledge from these sources?

 

Over the months as the Rains of Revelation fell the answers came.

They were just as startling. These books had been edited, translated,

interpreted, and used for power, wealth, disinfornmation, division,

and subjugation by all the institutionalized Idols. The depth of

deception was unbelievable. It was clear that humans remained as

religious apes ever since the prophets left. The Great Divine

Feminine within was trying Her best to transform him into a man of

God with Knowledge that none of the guardians of religious regimes

possessed! The Great Adi Shakti was extolling Her ancient devotee to

strive for something far higher. She was enlightening him to be his

own master and not allow others to spread their ignorance and delude

him. She was trying to free him from the shackles of scripture and

the limitations of mind.

 

Vandaru-Jana-Vatsala (349th): Loves Her devotees as Her children.

Bhakti-priya (118th): Fond of devotees. There are various forms of bhakti.

 

-------------

 

 

Both Devi and Shri Krishna cautioned against the contradicting

scriptures which severely hinder Self-realization. Even with all

the Devi guidance and revelations it took me more than a decade of

meditation to firmly and finally realize that " The supreme divinity,

Lalita, is one's own blissful Self. " " She alone is Atman. Other than

Her is untruth, non-self. " So always remember these priceless Truths

for the rest of your lives and you will be assured of moksa and

immortality! What else is Self-realization other than realizing that

the Devi/Shakti/Divine Mother/Aykaa Mayee within is one's own

blissful Self?

 

According to hinduism.com " The Bhagavad Gita is universally regarded

as the single most influential philosophical text shaping spiritual

thought and life. Spoken by Lord Krishna to his devotee Arjuna, the

Gita's seven hundred verses provide an ultimate guide to self-

realization. It reveals the essential nature of man, his environment

and his relationship with the Almighty, like no other work. The

teaching of the Bhagavad Gita is said to free you from all sense of

limitation. "

 

When thy mind leaves behind its dark forest of delusion,

Thou shalt go beyond the scriptures of times past and still to

come.

When thy mind, that may be wavering in the contradictions of many

scriptures,

Shall rest unshaken in divine contemplation,

Then the goal of Yoga (Self-realization) is thine.

 

Juan Mascaro, The Bhagavad Gita 2:52-53

 

And once the Devi/Shakti/Divine Mother/Aykaa Mayee is realized

within to be one's own blissful Self the mind will begin to rest

unshaken in divine contemplation and the goal of Yoga (Self-

realization) is thine. i would like to empasize " begin " .

 

In conclusion I will again quote Swami Vivekananda.

 

”Religions of the world have become lifeless mockeries . . .

 

If there is ever to be a universal religion, it must be one which

will have no location in place or time, which will be infinite like

the God it will preach, and whose sun will shine upon the followers

of Krishna and Christ, on saints and sinners alike; which will not

be Brahmanic or Buddhist, Christian or Mohammedan, but the sum total

of all these, and still have infinite pace for development; which in

its catholicity will embrace in its finite arms, and find a place

for every human being, from the lowest groveling savage not far

removed from the brute, to the highest man towering by the virtues

of his head and heart above humanity, making society stand in awe of

him and doubt his human nature.

 

It will be a religion which will have no place for persecution or

intolerance in its polity, which will recognize divinity in every

man and woman, and whose whole scope, whose whole force, will be

centred on aiding humanity to realise its own true, divine nature.”

 

i think Swami Vivekananda is also telling us that we can only

understand our own divine nature by Self-realization. For millennia

religious institutions and sects have never been able to give Self-

realization, and never will. The day you realize your Self you will

never step into any temple, gurdwara, church, synagogue or mosque to

seek the Divine. If you still need to do so then be assured you still

have not realized your Self ....... just like the countless millions

of religious masses over the ages.

 

But when your mind leaves behind its dark forest of religious

delusion,

You shall go beyond the scriptures of times past and at present none

to come.

When your mind, that may be wavering in the contradictions of many

scriptures,

Shall rest unshaken in divine contemplation and Silence,

Then the goal of Self-realization and surety of liberation is yours.

 

 

Jai Shri Ganapathi,

 

 

jagbir

 

 

Note: Please check " Hindu Scriptures " below to grasp what Shri

Krishna regards as the contradicting scriptures of times past and

still to come that causes the mind to waver in the confusion of

religious delusion and ritualism. The Supreme Being assures that

only Self-realization will free the agitated mind to rest in divine

contemplation and begin the quest to attain moksa.

 

 

-------------------------------

 

Hindu Scriptures

 

Table of Vedas and their branches

As set out by Sri V.A.K.Ayer

 

Vedas

Rig Veda

Krishna Yajur Veda

Sukla Yajur Veda

Samaveda Atharva Veda

No.of original

Recensions 21 85 17 101 9

Available Recensions or Shakas Shakala Taitireeya

Mitrayani

Katha

Kapisthala

Swetaswetara Kanva,

Madyandina

(Vajasanya) Kauthuma,

Ranaayaneeya,

Jaimineeya

Pippalada

Saunaka

Brahmanas Aitaraya, Kaushitiki (or Shankhyayana) Taittireeya

(Samhita)

Taitireeya Sathapatha Panchavimsa,

Shadvimsa,

Samavidhana,

Aarsheya,

Mantra,

Devatadhyaya,

Vamsa,

Jaimineeya Gopatha

Aranyakas Aitaraya,

Sankhyayana Taitttireeya Brahad-

aranyaka - -

Upanishads Aitaraya,

Kaushitiki,

Bhashkala Aitaraya,

Mahanarayana,

Mitrayani,

Katakha,

Swetaswetara Isavasya,

Brihadaranyaka Chandogya,

Kena Prasna,

Mundaka,

Mandukya

Shrouta Sutras Aswalayana,

Shankhyayana Apasthamba,

Baudhayana,

Hiranyakesi,

Bharadwaja,

Vaikhanasa,

Vadhoola,

Manava,

Varaha Katyayana

(Paaraskara)

Khadira,

Latyayana,

Drahyayana,

Jaimineeya Vikhanasa

Grihya Sutras Ashwalayana,

Shankyayana Manava,

Apasthamba,

Baudhayana,

Hiranyakesi,

Vaikhanasa,

Katha Kaatyayana

(Paaraskara) Kadira,

Gobhila,

Gautama,

Jaimineeya Kaushika

Dharma Sutras Vasishtha Apasthamba

Baudhayana

Hiranyakesi ----- Gautama ----

Upaveda Ayurveda Dhanurveda Dhanurveda Gandharvaveda Artha-Sastra

 

Click on underlined words to open paragraph

 

Hindu Scriptures Part 1

 

The Srutis The Four Vedas And Their Sub Divisions

 

The Mantra Samhitas The Brahmanas and The Aranyakas

 

The Upanishads The Upa-Vedas

 

The Vedangas The Smritis

 

The Itihasas (history) The Valmiki-Ramayana The Yogavasishtha

The Mahabharata The Harivamsa

 

The Puranas The Agamas The Six Darsanas

 

Hindu Scriptures Part 2

The Vedas, The Upanishads, Puranas, Nyaya, Vaiseshika,

Mimamsa, Brahma-Sutras, Sankhya, Yoga, Dharma-Sastras,

The Upa-Vedas, The Kalas.

 

 

 

The Valmiki-Ramayana

The Yogavasishtha

The Mahabharata

The Harivamsa

 

 

Hindu Scriptures Part 1

By Swami Shivananda

The Divine Life Society, Rishikesh

 

Sanskrit Literature

 

Sanskrit literature can be classified under six orthodox heads

and four secular heads. The six orthodox sections form the

authoritative scriptures of the Hindus. The four secular sections

embody the latter developments in classical Sanskrit literature.

 

The six scriptures are:

 

Srutis

Smritis

Itihasas

Puranas

Agamas

Darsanas

The four secular writings are:

 

Subhashitas

Kavyas

Natakas

Alankaras

The Scriptures

 

The Srutis

 

The Srutis are called the Vedas, or the Amnaya. The Hindus

have received their religion through revelation, the Vedas.

These are direct intuitional revelations and are held to be

Apaurusheya or entirely superhuman, without any author in

particular. The Veda is the glorious pride of the Hindus, nay,

of the whole world!

 

The term Veda comes from the root Vid, to know. The word

Veda means knowledge. When it is applied to scripture, it

signifies a book of knowledge. The Vedas are the foundational

scriptures of the Hindus. The Veda is the source of the other five

sets of scriptures, why, even of the secular and the materialistic.

The Veda is the storehouse of Indian wisdom and is a memorable glory

which man can never forget till eternity.

 

Revealed Truth Without Beginning Or End

 

The Vedas are the eternal truths revealed by God to the great

Rishis of India. The word Rishi means a seer, from DRIS, to

see. The Rishi is the Mantra-Drashta, a seer of Mantra or

thought. The thought was not his own. The Rishis saw the

truths or heard them. Therefore, the Vedas are what are

heard (Sruti). The Rishi did not write. He did not create it out

of his mind. He was the seer of thought which existed already.

He was only the spiritual discoverer of the thought. He is not the

inventor of the Veda.

 

The Vedas represent the spiritual experiences of the Rishis

of yore. The Rishi is only a medium or an agent to transmit to

people the intuitional experiences which he received. The

truths of the Vedas are revelations. All the other religions of

the world claim their authority as being delivered by special

messengers of God to certain persons, but the Vedas do not

owe their authority to any one. They are themselves the

authority as they are eternal, as they are the Knowledge of the

Lord.

 

Lord Brahma, the Creator, imparted the divine knowledge to the

Rishis or seers. The Rishis disseminated the knowledge. The Vedic

Rishis were great realised persons (souls) who had direct intuitive

perception of Brahman or the Truth. They were inspired teachers.

They built a simple, grand and perfect system of religion and

philosophy from which the founders and teachers of all other

religions have drawn their inspiration.

 

The Vedas are the oldest books in the library of man. The truths

contained in all religions are derived from the Vedas and are

ultimately traceable to the Vedas. The Vedas are the

fountain-head of religion. The Vedas are the ultimate source

to which all religious knowledge can be traced. Religion is of

divine origin. It was revealed by God to man in the earliest times.

It is embodied in the Vedas.

 

The Vedas are eternal. They are without beginning and end.

An ignorant man may say how a book can be without beginning or end.

By the Vedas, no books are meant. Vedas came out of the breath of

the Lord. They are the words of God. The Vedas are not the

utterances of persons. They are not the composition of any human

mind. They were never written, never created. They are eternal and

impersonal. The date of the Vedas has never been fixed. It can never

be fixed. Vedas are eternal spiritual Truths. Vedas are an

embodiment of divine knowledge. The books may be destroyed, but the

knowledge cannot be destroyed. Knowledge is eternal. In that

sense, the Vedas are eternal.

 

The Four Vedas And Their Sub Divisions

 

The Veda is divided into four great books:

 

The Rig-Veda

 

The Yajur-Veda

 

The Sama-Veda

 

The Atharva-Veda

 

The Yajur-Veda is again divided into two parts:

 

The Sukla Yajur-Veda

 

The Krishna Yajur-Veda.

 

The Krishna or the Tattiriya is the older book and the Sukla or

Vajasaneya is a later revelation to Sage Yajnavalkya from the

resplendent Sun-God.

 

The Rig-Veda is divided into twenty-one sections, the

Yajur-Veda into one hundred and nine sections, the Sama-Veda into

one thousand sections and Atharva-Veda into fifty sections. In all,

the whole Veda is thus divided into one thousand one hundred and

eighty recensions.

 

Each Veda consists of four parts:

 

The Mantra-Samhitas or hymns.

 

The Brahmanas or explanations of Mantras or rituals.

 

The Aranyakas (philosophical interpretations of the rituals).

 

The Upanishads (The essence or the knowledge portion

of the Vedas).

 

The division of the Vedas into four parts is to suit the four stages

in a man's life.

 

The Mantra-Samhitas are hymns in praise of the Vedic God

for attaining material prosperity here and happiness hereafter.

They are metrical poems comprising prayers, hymns and

incantations addressed to various deities, both subjective and

objective. The Mantra portion of the Vedas is useful for the

Brahmacharins (celibate; one who belongs to the first of the four

Asramas or orders of life; one who lives in purity and studies the

Veda; the first 25 years of life).

 

The Brahmana portions guide people to perform sacrificial rites.

They are prose explanations of the method of using the Mantras in

the Yajna or the sacrifice. The Brahmana portion is suitable for the

householder (Grihastha; one who belongs to the second of the four

Asramas or orders of life; from 25 to 50 years of age).

 

The Aranyakas are the forest books, the mystical sylvan texts

which give philosophical interpretations of the Rituals. The

Aranyakas are intended for the Vanaprasthas or hermits who

prepare themselves for taking Sannyasa. (Vanaprastha = one

who leads the third stage of life; from 50 to 75 years of age).

 

The Upanishads are the most important portion of the Vedas.

The Upanishads contain the essence or the knowledge portion of the

Vedas. The philosophy of the Upanishads is sublime, profound, lofty

an soul-stirring. The Upanishads speak of the identity of the

individual soul and the Supreme Soul. They reveal the most subtle

and deep spiritual truths. The Upanishads are useful for the

Sannyasins. (Sannyasi or Sannyasin = a monk; one who has embraced

the life of complete renunciation ; one belonging to the fourth or

the highest stage of life; from 75 to 100 years of age).

 

[Note: Although the division of the Vedas into four parts is to

suit the four stages in a man's life, the study of the four Vedas

is done by Brahmacharins or celibate students and the

knowledge thus acquired serves as the basis of the goal of

life through all the four stages of life. The studies of the Vedas

continue throughout one's life. (Refer also to Dharma, Artha,

Kama & Moksha). Thus the knowledge of the Upanishads is

not to be confined to the last stage of life. The mind of the

Sannyasin is intensely focussed upon the teachings of the

Upanishads.]

 

The subject matter of the whole Veda is divided into

 

Karma-Kanda

Upasana-Kanda

Jnana-Kanda.

The Karma-Kanda or Ritualistic Section

deals with various sacrifices and rituals.

 

The Upasana-Kanda or Worship-Section deals

with various kinds of worship or meditation.

 

The Jana-Kanda or Knowledge-Section deals with the

highest knowledge of Nirguna Brahman. (Nirguna = without

attributes or forms. Brahman = the Supreme Reality).

 

The Mantras and the Brahmanas

constitute Karma-Kanda (rituals).

 

The Aranyakas constitute Upasana-Kanda (worship).

 

The Upanishads constitute Jnana-Kanda (knowledge).

 

 

The Mantra Samhitas

 

The Rig-Veda Samhita is the grandest book of the Hindus, the

oldest and the best. It is the great Indian scripture, which no

Hindu would forget to adore from the core of his heart. Its style,

the language and the tone are most beautiful and mysterious.

Its immortal Mantras embody the greatest truths of existence,

and it is perhaps the greatest treasure in all the scriptural

literature of the world. Its priest is called the Hotri.

 

The Yajur-Veda Samhita is mostly in prose and is meant to be

used by the Adhvaryu, the Yajur-Vedic priest, for superfluous

explanations of the rites in sacrifices, supplementing the

Rig-Vedic Mantras.

 

The Sama-Veda Samhita is mostly borrowed from the

Rig-Vedic Samhita, and is meant to be sung by the Udgatri,

the Sama- Vedic priest, in sacrifice.

 

The Atharva-Veda Samhita is meant to be used by the Brahma, the

Atharva-Vedic priest, to correct the mispronunciations and wrong

performances that may accidentally be committed by the other three

priests of the sacrifice.

 

The Brahmanas and The Aranyakas

 

There are two Brahmanas to the Rig-Veda:

 

The Aitareya

The Sankhayana

The Satapatha Brahmana belongs to the Sukla Yajur-Veda.

 

The Krishna Yajur-Veda has the Taittiriya

and the Maitrayana Brahmanas.

 

The Tandya or Panchavimsa, the Shadvimsa, t

he Chhandogya, the Adbhuta, the Arsheya and the

Upanishad Brahmanas belong to the Sama-Veda.

 

The Brahmana of the Atharva-Veda is called the Gopatha.

 

Each of the Brahmana has got an Aranyaka.

 

The Upanishads

 

The Upanishads are the concluding portions of the Vedas or

the end of the Vedas. The teaching based on them is called

Vedanta. The Upanishads are the gist and the goal of the

Vedas. They form the very foundation of Hinduism.

 

There are as many Upanishads to each Veda as there are

Sakhas, branches or recensions, i.e., 21, 109, 1000 and 50

respectively to the four Vedas (The Rig-Veda, The Yajur-Veda, The

Sama-Veda and the Atharva-Veda).

 

The different philosophers of India belonging to different

schools such as Monism, Qualified Monism, Dualism, Pure

Monism, Difference-cum non-difference, etc., have

acknowledged the supreme authority of the Upanishads.

They have given their own interpretations, but they have

obeyed the authority. They have built their philosophy on the

foundation of the Upanishads.

 

Even the Western scholars have paid their tribute to the seers

of the Upanishads. At a time when Westerners were clad in

barks and were sunk in deep ignorance, the Upanishadic

seers were enjoying the eternal bliss of the Absolute (God),

and had the highest culture and civilisation.

 

The most important Upanishads are :

 

Isa, Kena, Katha, Prasna, Mundaka, Mandukya, Aitareya,

Taittiriya, Chhandogya, Brihadaranyaka, Kaushitaki, and

Svetasvatara and Maitrayani. These are supremely authoritative.

 

May the fundamental truths of the Vedas be revealed unto you

all, like the Amalaka fruit in the palm of your hand. May Gayatri,

the blessed Mother of the Vedas, impart to you the milk of

Knowledge, the ancient wisdom of the Upanishads.

 

Click below on underlined words

(Pages featuring extracts from Upanishads)

 

Chhandogya Upanishad

Katha Upanishad

Mandukya Upanishad

Mundaka Upanishad

Wisdom versus knowledge

 

Mundaka Upanishad

Creation

Svetasvatara Upanishad

 

The Upa-Vedas

 

There are four Upa-Vedas or subsidiary Vedas:

 

The Ayurveda (science of life and health)

The Dhanurveda (science of war)

The Gandharva Veda (science of music)

The Arthasastra (science of polity)

The Vedangas

 

There are six Angas or explanatory limbs, to the Vedas:

 

The Siksha of Maharshi Panini (Phonetics)

Vyakarana of Maharshi Panini (Sanskrit Grammar)

The Chhandas of Pingalacharya (Prosody metre)

The Nirukta of Yaska (Philosophy or etymology)

The Jyotisha of Garga (Astronomy and astrology)

The Kalpas (Srauta, Grihya, Dharma and Sulba)

belonging to the authorship of various Rishis.

Siksha is the knowledge of phonetics. Siksha deals with

pronunciation and accent. The text of the Vedas is arranged in

various forms or Pathas. The Pada-patha gives each word its

separate form. The Krama-patha connects the word in pairs.

 

Vyakarana is Sanskrit Grammar. Panini's books are most

famous. Without knowledge of Vyakarana, you cannot

understand the Vedas.

 

Chhandas is metre dealing with prosody.

 

Nirukta is philosophy or etymology.

 

Jyotisha is astronomy and astrology. It deals with the movements of

the heavenly bodies, planets, etc., and their influence on human

affairs.

 

Kalpa is the method or ritual. The Srauta Sutras which explain the

ritual of sacrifices belong to Kalpa. The Sulba, which treat of the

measurements which are necessary for laying out the sacrificial

area, also belong to Kalpa. The Grihya Sutras which concern domestic

life, and the Dharma Sutras which deal with ethics, customs and

laws, also belong to Kalpa.

 

The Pratishakhyas, Padapathas, Kramapathas, Upalekhas, Anukramanis,

Daivatsamhitas, Parisishtas, Prayogas, Paddhatis, Karikas, Khilas,

and Vyuhas are further elaborations in the rituals of the Kalpa

Sutras.

 

Among the Kalpa Sutras, the Asvalayana, Sankhayana and the Sambhavya

belong to the Rig-Veda. The Mashaka, Latyayana, Drahyayana, Gobhila

and Khadira belong to the Sama-Veda. The Katyayana and Paraskara

belong to the Sukla Yajur Veda. The Apastamba, Hiranyakesi,

Bodhayana, Bharadvaja, Manava, Vaikhanasa and the Kathaka belong to

the Krishna Yajur-Veda. The Vaitana and the Kaushika belong to the

Atharva-Veda.

 

 

The Smritis

 

Next in importance to the Sruti are the Smritis or secondary

scriptures. These are the ancient sacred law-codes of the Hindus

dealing with the Sanatana-Varnasrama-Dharma. They supplement and

explain the ritualistic injunctions called Vidhis in the Vedas. The

Smriti or Dharma Sastra is founded on the Sruti. The Smritis are

based on the teachings of the Vedas. The Smriti stands next in

authority to the Sruti (Vedas). It explains and develops Dharma. It

lays down the laws which regulate Hindu national, social, family and

individual obligations.

 

The works that are expressly called Smritis are the law books,

Dharma Sastras. Smriti, in a broader sense, covers all Hindu Sastras

(scriptures) save the Vedas.

 

The laws for regulating Hindu society from time to time are codified

in the Smritis. The 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 Hindu learns how he has to spend his whole life from these

Smritis. The duties of Varnasramas (the four stages of life) are

clearly given in these books. The Smritis describe certain acts and

prohibit some others for a Hindu, according to his birth and stage

of life. The object 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.

 

These Smritis have varied from time to time. The injunctions and

prohibitions of the Smritis are related to the particular social

surroundings. As these surroundings and essential conditions of the

Hindu society changed from time to time, new Smritis had to be

compiled by the sages of different ages and different parts of India.

 

The Celebrated Hindu Law-Givers

 

From time to time, a great lawgiver would take his birth. He would

codify the existing laws and remove those that had become obsolete.

He would make some alterations, adaptations, readjustments,

additions and subtractions, to suit the needs of the time and see

that the way of living of the people would be in accordance with the

teachings of the Veda. Of such law-givers, Manu, Yajnavalkya and

Parasara are the most celebrated persons. Hindu society is founded

on, and governed by, the laws made by these three great sages. The

Smritis are named after them. We have Manu Smriti or Manava Dharma-

Sastra (Laws of Manu or the Institutes of Manu), Yajnavalkya Smriti

and Parsara Smriti. Manu is the greatest law-giver of the race. He

is the oldest lawgiver as well. The Yajnavalkya Smriti follows the

same general lines as the Manu Smriti and is next in importance to

it. Manu Smriti and Yajnavalkya Smriti are universally accepted at

the present time as authoritative works all over India. Yajnavalkya

Smriti is chiefly consulted in all matters of Hindu Law. Even the

present day Government of India is applying some of these laws.

 

There are eighteen main Smritis or Dharma Sastras. The most

important are those of Manu, Yajnavalkya and Parasara. The other

fifteen are those of Vishnu, Daksha, Samvarta, Vyasa, Harita,

Satatapa, Vasishtha, Yama, Apastamba, Gautama, Devala, Sankha-

Likhita, Usana, Atri and Saunaka.

 

The Laws of Manu are intended for the Satya Yuga; those of

Yajnavalkya are for the Treta Yuga; those of Sankha and Likhita are

for the Dvapara Yuga; and those of Parasara are for the Kali Yuga.

 

The laws and rules which are based entirely upon our social

positions, time and clime, must change with the changes in society

and changing conditions of time and clime. Then only the progress of

the Hindu society can be ensured.

 

Need For A New Law-Code

 

(By Swami Shivananda, The Divine Life Society, Rishikesh)

 

It is not possible to follow some of the laws of Manu at present

time. We can follow their spirit and not the letter. Society is

advancing. When it advances, it outgrows certain laws which were

valid and helpful at a particular stage of its growth. Many new

things which were not thought out by the old law-givers have come

into existence now. It is no use insisting people to follow now

those old laws which have become obsolete.

 

Our present day society has changed considerably. A new Smriti to

suit the requirements of this age is very necessary. Another sage

will place before the Hindus of our days a new suitable code of

laws. Time is ripe for a new Smriti. Cordial greetings to this age.

 

The Inner Voice Of Dharma

 

He who is endowed with a pure heart through protracted Tapas

(austerity), Japa, Kirtana, meditation and service of Guru and who

has a very clear conscience, can be guided by the inner voice in

matters of Dharma or duty or moral action. The inner voice that

proceeds from a clean heart filled with Sattva is, indeed, the voice

of God or Soul or Antaryamin or Inner Ruler. This voice is more than

Smriti. It is Smriti of Smritis. Purify your heart and train

yourself to hear this inner voice. Keep your ear in tune with

the `voice'.

 

The Sruti And The Smriti

 

The Sruti and the Smriti are the two authoritative sources of

Hinduism. Sruti literally means what is heard, and Smriti means what

is remembered. Sruti is revelation and Smriti is tradition.

Upanishad is a Sruti. Bhagavad-Gita is a Smriti. (Bhagavad-Gita

forms part of The Mahabharata, Bhishma Parva, Sections XIII – XLII

(also known as Bhagavad-Gita Parva).

 

Sruti is direct experience. Great Rishis heard the eternal truths of

religion and left a record of them for the benefit of posterity.

These records constitute the Vedas. Hence, Sruti is primary

authority. Smriti is a recollection of that experience. Hence, it is

secondary authority. The Smritis or Dharma Sastras also are books

written by sages, but they are not the final authority. If there is

anything in a Smriti which contradicts the Sruti, the Smriti is to

be rejected.

 

The Itihasas (history)

 

The Friendly Treatises And the Commanding Treatises

 

There are four books under this heading:

 

The Valmiki-Ramayana

 

The Yogavasishtha

 

The Mahabharata

 

The Harivamsa

 

These embody all that is in the Vedas, but only in a simpler manner.

These are called the Suhrit-Samhitas or the Friendly Treatises,

while the Vedas are called the Prabhu-Samhitas or the Commanding

Treatises with great authority. These works explain the great

universal truths in the form of historical narratives, stories and

dialogues. These are very interesting volumes and are liked by all,

from the inquisitive child to the intellectual scholar.

 

The Itihasas give us beautiful stories of absorbing interest and

importance, through which all the fundamental teachings of Hinduism

are indelibly impressed on one's mind. The laws of Smritis and the

principles of the Vedas are stamped firmly on the minds of the

Hindus through the noble and marvelous deeds of their great national

heroes. We get a clear idea of Hinduism from these sublime stories.

 

The common man cannot comprehend the high abstract philosophy of the

Upanishads and the Brahma Sutras. Hence, the compassionate sages

Valmiki and Vyasa wrote the Itihasas for the benefit of common

people. The same philosophy is presented with analogies and parables

in a tasteful form to the common run of mankind.

 

The well known Itihasas (histories) are the epics (Mahakavyas),

Ramayana and Mahabharata. They are two very popular and useful

Sastras of the Hindus. The Ramayana was written by the Sage Valmiki,

and the Mahabharata by Sage Vyasa.

 

The Ramayana

 

The Ramayana, the Adi-Kavya or the first epic poem, relates the

story of Sri Rama. The ideal man. It is the history of the family of

the Solar race descended from Ikshvaku, in which was born Sri

Ramachandra, the Avatara of Lord Vishnu, and his three brothers. The

ideal characters like Rama, Sita, Lakshmana, Bharata and Sri Hanuman

that we find in Ramayana firmly established Hindu Dharma in our

minds. The story of the birth of Rama and his brothers, their

education and marriages, the exile of Sri Rama, the carrying off and

recovery of Sita, his wife, the destruction of Ravana, the Rakshasa

King of Lanka, and the reign of Sri Rama, are described in detail in

Ramayana. 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 Ramayana

gives a vivid picture of Indian life. Even today our domestic,

social, and national ideals are copied from the noble characters in

the Ramayana and the Mahabharata. The great national heroes stand

even today as beacon-lights to guide and inspire the people of the

whole world. The lives of Rama, Bharata and Lakshmana provide a

model of fraternal affection and mutual service. Sri Hanuman stands

as an ideal unique Karma Yogi. The life of Sita is regarded as the

most perfect example of womanly fidelity, chastity and sweetness.

The Ramayana is written in twenty-four thousand verses, by Sage

Valmiki.

 

The Mahabharata

 

The Mahabharata is the history of the Pandavas and the Kauravas. It

gives a description of the great war, the Battle of Kurukshetra,

which broke out between the Kauravas and the Pandavas who were

cousins and descendants of the Lunar race. The Mahabharata is an

encyclopedia of Hindu Dharma. It is rightly called the fifth Veda.

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 Pandavas obtained victory through the grace of Lord Krishna. The

Mahabharata is written in one hundred thousand verses by Sage

Krishna-Dwaipayana Vyasa

 

The Bhagavad-Gita

 

The most important part of the Mahabharata is the Bhagavad-Gita. It

is a marvelous dialogue between Lord Krishna and Arjuna on the

battlefield, before the commencement of the great war. Bhagavan Sri

Krishna became the charioteer of Arjuna. Sri krishna explained the

essentials of Hindu religion to Arjuna. 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 Gita.

 

The Gita is the most precious jewel of Hindu literature. It is a

universal gospel. The Gita teaches the Yoga of Synthesis. It ranks

high in the religious literature of the world.

 

Arjuna saw before him his dear relatives and teachers in the

battlefield. He fainted and refused to fight against them. Then Lord

Krishna imparted knowledge of the Self to Arjuna and convinced him

that it was his duty to fight regardless of the consequences.

Afterwards Arjuna gave up his Moha, or delusion. All his doubts were

cleared. He fought against the Kauravas and achieved victory.

 

Knowledge Of Ancient Indian History and Culture

 

The Mahabharata contains also immortal discourse of Bhishma on

Dharma, which he gave to Yudhishthira, when he was lying on the bed

of arrows. The whole Mahabharata forms an encyclopedia of history,

morals and religion unsurpassed by any other epic in the world.

 

The Ramayana and the Mahabharata speak to us clearly about ancient

India, about her people, her customs, her ways of living, her arts,

her civilisation and culture, her manufactures, etc. If you read

these two books, you will come to know how great India once was, and

you will be inspired to make her great once more. No other country

has produced so many great men, great teachers, great Yogis, great

seers, great Rishis, great prophets, great Acharyas, great kings,

great heroes, great statesmen, great patriots and great benefactors,

as India. The more you know of India and Hinduism, the more you will

honour and love it and the more thankful to the Lord you will be

that you were born in India as a Hindu. Glory to India! Glory to

Hinduism! Glory to the seers of the Upanishads! Glory, glory to Lord

Krishna, the author of the Song Divine (Bhagavad-Gita).

 

 

The Puranas

 

The Puranas are of the same class as the Itihasas. They have five

characteristics (Panch-Lakshana):

 

History

 

Cosmology ( with various symbolical illustrations of philosophical

principles)

 

Secondary creation

 

Genealogy of kings

 

Manavantaras

 

All the Puranas belong to the class of Suhrit-Samhitas.

 

Vyasa is the compiler of the Puranas from age to age; and for this

age, he is Krishna-Dwaipayana Vyasa, the son of Parsara.

 

The Puranas were written to popularise the religion of the Vedas.

They contain the essence of the Vedas. The aim of the Puranas is to

impress on the minds of the masses the teachings of the Vedas and to

generate in them devotion to God, through concrete examples, myths,

stories, legends, lives of saints, kings and great men, allegories

and chronicles of great historical events. The sages made use of

these things to illustrate the eternal principles of religion. The

Puranas were meant, not for the scholars, but for the ordinary

people who could not understand high philosophy and who could not

study the Vedas.

 

The Darsanas are very stiff. They are meant only for the learned

few. The Puranas are meant for the masses with inferior intellect.

Religion is taught in a very easy and interesting way through these

Puranas. Even to this day, the Puranas are popular. The Puranas

contain the history of remote times. They also give a description of

the regions of the universe not visible to the ordinary physical

eye. They are very interesting to read and are full of information

of all kinds. Children hear the stories from their grandmothers,

Pandits and Purohits (priests) hold Kathas in temples, on banks of

rivers and in other important places. Agriculturalists, labourers

and bazaar people (common masses) hear the stories.

 

The Eighteen Puranas

 

There are eighteen main Puranas and an equal number of subsidiary

Puranas or Upa-Puranas. The main Puranas are:

 

1.Vishnu Purana, 2.Naradiya Purana, 3.Srimad Bhagavata Purana,

 

4.Garuda (Suparna) Purana, 5.Padma Purana, 6.Varah Purana, 7.Brahma

Purana,

 

8.Brahmanda Purana, 9.Brahma Vaivarta Purana, 10.Markandeya Purana,

11.Bhavishya Purana, 12.Vamana Purana, 13.Matsya Purana, 14.Kurma

Purana,

 

15.Linga Purana, 16.Siva Purana, 17.Skanda Purana and 18.Agni Purana.

 

Of these, six are Sattvic Puranas and glorify Vishnu; Six are

Rajasic Puranas and glorify Brahma; six are Tamasic Puranas and

glorify Siva.

 

Neophytes or beginners in the spiritual path are puzzled when they

go through Siva Purana and Vishnu Purana. In Siva Purana, Lord Siva

is highly eulogised and an inferior position is given to Lord

Vishnu. Sometimes Vishnu is belittled. In Vishnu Purana, Lord Hari

(Vishnu) is highly eulogised and the inferior status is given to

Lord Siva. Sometimes Lord Siva is belittled. This is only to

increase the faith of the devotees in their particular Ishta-Devata

(favourite or tutelary deity). Lord Siva and Lord Vishnu are one.

 

The best among the Puranas are the Srimad Bhagavata and the Vishnu

Purana. The most popular is the Srimad Bhagavata Purana. Next comes

Vishnu Purana. A portion of the Markandeya Purana is well known to

all Hindus as Chandi, or Devimahatmya. Worship of God as the Divine

Mother is its theme. Chandi is read widely by the Hindus on sacred

days and Navaratri (Durga Puja) days.

 

Srimad Bhagavata Purana and the Ten Avataras

 

The Srimad Bhagavad Purana is a chronicle of the various Avataras of

Lord Vishnu. There are ten Avataras of Vishnu. The aim of every

Avatara is to save the world from some great danger, to destroy the

wicked and protect the virtuous. The ten Avataras are: Matsya (the

Fish), Kurma (the Tortoise), Varaha (the Boar), Narasimha (the Man-

Lion), Vamana (the Dwarf), Parsurama (Rama with the axe, the

destroyer of the Kshatriya race), Ramachandra (the hero of Ramayana,

the son of King Dasharatha; Sri Rama who destroyed Ravana), Sri

Krishna (the teacher of the Bhagavad Gita), Buddha (the prince-

ascetic and the founder of Buddhism), and Kalki (the hero riding on

a white horse, who is still to come at the end of the Kali-Yuga).

 

The object of the Matsya (Fish) Avatara was to save Vaivasvata Manu

from destruction by a deluge.

 

The object of Kurma (Tortoise) Avatara was to enable the world to

recover some precious things that were lost in the deluge. The Kurma

gave its back for keeping (supporting) the churning rod when the

gods and the Asuras (demons) churned the ocean of milk.

 

The purpose of Varaha Avatara was to rescue from the waters, the

earth which had been dragged down by a demon named Hiranyaksha.

 

The purpose of Narasimha Avatara, half lion and half man, was to

free the world from the oppression of Hiranyakasipu, a demon, the

father of Bhakta Prahlada.

 

The object of Vamana Avatara was to restore the power of the gods

which had been eclipsed by the penance and devotion of King Bali.

 

The object of Parasurama Avatara was to deliver the country from the

oppression of the Kshatriya rulers. Parasurama destroyed the

Kshatriya race twenty-one times.

 

The object of Rama Avatara was to destroy the wicked Ravana.

 

The object of Sri Krishna Avatara was to destroy Kamsa and other

demons, to deliver His wonderful message of the Gita in the

Mahabharata war, and to become the centre of the Bhakti Schools of

India.

 

The object of Buddha Avatara was to prohibit animal sacrifices and

teach piety.

 

The object of the Kalki Avatara is the destruction of the wicked and

the re-establishment of virtue.

 

The Tamil Puranas

 

Lord Siva incarnated Himself in the form of Dakshinamurti to impart

knowledge to the four Kumaras. He took human form to initiate

Sambandhar, Manikkavasagar and Pattinathar. He appeared in flesh and

blood to help his devotees and relieve their sufferings. The divine

Lilas (sports) of Lord Siva are recorded in the Tamil Puranas like

Siva Purana, Periya Purana, Siva Parakramam and Tiruvilayadal Purana.

 

The Upa-Puranas

 

The eighteen Upa-Puranas are: SanatKumara, Narasimha,

Brihannaradiya, Sivarahasya, Durvasa, Kapila, Vamana, Bhargava,

Varuna, Kalika, Samba, Nandi, Surya, Parasara, Vasishtha, Devi-

Bhagavata, Ganesa and Hamsa.

 

Utility of the Puranas

 

Study of the Puranas, listening to sacred recitals of scriptures,

describing and expounding of the transcendent Lilas (divine sports)

of the Blessed Lord – these form an important part of Sadhana

(spiritual practice) of the Lord's devotee. It is most pleasing to

the Lord. Sravana (hearing of the Srutis or scriptures) is a part of

Navavidha-Bhakti (nine modes of devotion). Kathas (narrative or

story) and Upanyasas open the springs of devotion in the hearts of

hearers and develop Prema-Bhakti (divine love for God) which confers

immortality on the Jiva (individual soul).

 

[Note: The nine modes of devotion are: Hearing His (God's) names and

glories, singing them, remembering the Lord, worship (service) of

His Feet, adoration with flowers, prostrations, regarding oneself as

His servant, as His friend, and total self-surrender.]

 

The language of the Vedas is archaic, and the subtle philosophy of

the Vedanta and the Upanishads is difficult to grasp and assimilate.

Hence, the Puranas are of special value as they present

philosophical truths and precious teachings in an easier manner.

They give ready access to the mysteries of life and the key to

bliss. Imbibe their teachings. Start a new life of Dharma-Nishtha

and Adhyatmic Sadhana from this very day.

 

[Note; Dharma-Nishtha = steadfastness or establishment in Dharma.

Adhyatmic (pertaining to the Inner Self) Sadhana (spiritual

practice)]

 

The Agamas

 

Another class of popular scriptures are the Agamas. The Agamas are

theological treatises and practical manuals of divine worship. The

Agamas include the Tantras, Mantras and Yantras. These are treatises

explaining the external worship of God, in idols, temples etc. All

the Agamas treat of :

 

Jnana or Knowledge

 

Yoga or Concentration

 

Kriya or Esoteric Ritual

 

Charya or Exoteric Worship

 

They also give elaborate details about entology 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 Agamas are divided into three sections:

 

The Vaishnava

 

The Saiva

 

The Sakta

 

The chief sects of Hinduism, viz., Vaishnavism, Saivism and Saktism,

base their doctrines and dogmas on their respective Agamas.

 

The Vaishnava Agamas or Pancharatra Agamas glorify God as Vishnu.

 

The Saiva Agamas glorify God as Siva and have given rise to an

important school of philosophy known as Saiva-Siddhanta, which

prevails in South India, particularly in the districts of

Tirunelveli and Madurai.

 

The Sakta Agamas or Tantras glorify God as the Mother of the

Universe, under one of the many names of Devi (Goddess).

 

The Agamas do not derive their authority from the Vedas, but are not

antagonistic to them. They are all Vedic in spirit and character.

That is the reason why they are regarded as authoritative.

 

The Vaishnava Agamas

 

The Vaishnava Agamas are of four kinds:

 

The Vaikhanasa

 

Pancharatra

 

Pratishthasara

 

Vijnana-lalita

 

The Brahma, Saiva, Kaumara, Vasishtha, Kapila, Gautamiya and

Naradiya are the seven groups of the Pancharatras. The Naradiya

section of the Santi Parva of the Mahabharata is the earliest source

of information about the Pancharatras.

 

Vishnu is the Supreme Lord in the Pancharatra Agamas. The Vaishnavas

regard the Pancharatra Agamas to be the most authoritative. They

believe that these Agamas were revealed by Lord Vishnu Himself.

Narada-Pancharatra says: " Everything from Brahma to a blade of grass

is Lord Krishna " . This corresponds to the Upanishadic declaration:

 

" All this is, verily, Brahman-Sarvam, Khalvidam Brahma " .

 

The following extract is from The Mahabharata, Santi Parva

Section CCCXL

 

Bhishma continued: Narada also, endued with great energy, having

obtained the high favour that he had solicited, then proceeded with

great speed to the retreat called Vadari, for beholding Nara and

Narayana. This great Upanishad, perfectly consistent with the four

Vedas, in harmony with Sankhya-Yoga, and called by him by the name

of Pancharatra scriptures, and recited by Narayana Himself with His

own mouth, was repeated by Narada in the presence of many listeners

in the abode of Brahma (his sire) in exactly the same way in which

Narayana (while that great God had showed Himself unto him) had

recited it, and in which he had heard it from his own lips.

_

 

There are two hundred and fifteen of these Vaishnava texts. Isvara,

Ahirbudhnya, Paushkara, Parama, Sattvata, Brihad-Brahma and

Jnanamritasara Samhitas are the important ones.

 

The Saiva Agamas

 

The Saivas recognise twenty-eight Agamas, of which the chief is

Kamika. The Agamas are also the basis of Kashmir Saivism which is

called the Pratyabhijna system. The latter works of Pratyabhijna

system show a distinct leaning to Advaitism (non-dualistic

philosophy). The Southern Saivism, i.e., Saiva Siddhanta, and the

Kashmir Saivism, regard these Agamas as their authority, besides the

Vedas. Each Agama has Upa-Agamas (subsidiary Agamas). Of these, only

fragmentary texts of twenty are extant. Lord Siva is the central God

in the Saiva Agamas. They are suitable to this age, Kali Yuga. They

are open to all castes and both the sexes.

 

The Sakta Agamas

 

There is another group of scriptures known as the Tantras. They

belong to the Sakta cult. They glorify Sakti as the World-Mother.

They dwell on the Sakti (energy) aspect of God and prescribe

numerous courses of ritualistic worship of the Divine Mother in

various forms. There are seventy-seven Agamas. These are very much

like the Puranas in some respects. The texts are usually in the form

of dialogues between Siva and Parvati. In some of these, Siva

answers the questions put by Parvati, and in others, Parvati

answers, Siva questioning.

 

Mahanirvana, Kularnava, Kulasara, Prapanchasara, Tantraraja, Rudra-

Yamala, Brahma-Yamala, Vishnu-Yamala and Todala Tantra are the

important works. The Agamas teach several occult practices some of

which confer powers, while the others bestow knowledge and freedom.

Sakti is the creative power of Lord Siva. Saktism is really a

supplement to Saivism.

 

Among the existing books on the Agamas, the most famous are the

Isvara-Samhita, Ahirbudhnya-Samhita, Sanatkumara-Samhita, Narada-

Pancharatra, Spanda-Pradipika and the Mahanirvana-Tantra.

 

 

The Six Darsanas

 

These are the intellectual section of the Hindu writings, while the

first four are intuitional. And the fifth inspirational and

emotional. Darsanas are schools of philosophy based on the Vedas.

The Agamas are theological. The Darsana literature is philosophical.

The Darsanas are meant for the erudite scholars who are endowed with

acute acumen, good understanding, power of reasoning and subtle

intellect. The Itihasa, Puranas and Agamas are meant for the masses.

The Darsanas appeal to the intellect, while the Itihasas, Puranas,

etc., appeal to the heart.

 

Philosophy has six divisions (Shad-darsana). The six Darsanas or

ways of seeing things, are usually called the six systems or six

different schools of thought. The six schools of philosophy are the

six instruments of true teaching or the six demonstrations of Truth.

Each school has developed, systematized and correlated the various

parts of the Veda in its own way. Each system has its Sutrakara,

i.e., the one great Rishi who systematized the doctrines of the

school and put them in short aphorisms or Sutras

 

The Sutras are terse and laconic. The Rishis have condensed their

thoughts in the aphorisms. It is very difficult to understand them

without the help of commentaries by great sages or Rishis. Hence,

there arose many commentators or Bhashyakaras. There are glosses,

notes and, later, commentaries on the original commentaries.

 

The Shad-Darsana (the six schools of philosophy) or the Shat-Sastras

are:

 

The Nyaya founded by Gautama Rishi

 

The Vaiseshika by Kanada Rishi

 

The Sankhya by Kapila Muni

 

The Yoga by Patanjali Maharshi

 

The Purva Mimamsa by Jaimini

 

The Uttara Mimamsa or Vedanta by Badarayana or Vyasa

 

The Darsanas are grouped into three pairs of aphoristic compositions

which explain the philosophy of the Vedas in a rationalistic method

of approach. They are:

 

The Nyaya and the Vaiseshika

 

The Sankhya and the Yoga

 

The Mimamsa and the Vedanta

 

Each set of Sutras has got its Bhashya, Vritti, Varttika, Vyakhyana

or Tika and Tippani.

 

Sutra

 

A Sutra or an aphorism is a short formula with the least possible

number of letters, without any ambiguity or doubtful assertion,

containing the very essence, embracing all meaning, without any stop

or obstruction and absolutely faultless in nature.

 

The Sutrakara or the composer of the aphorisms is said to be as

happy as one would be while getting the first male child, if he is

but able to reduce one letter in his abstruse Sutra of far-fetched

words and ideas. The best example of the greatest, the tersest and

the most perfect of Sutra literature is the series of aphorisms

called the Ashtadhyayi composed by Panini. Panini is the father of

all Sutrakaras from whom all others seem to have borrowed the method

of composition. The Sutras are meant to explain a big volume of

knowledge in short assertions suitable to be kept in memory at all

times. The six Vedangas and the six systems of Hindu philosophy form

the twelve sets of Sutra literature of the world. In addition to

these, there are later compositions like the Narada-Bhakti Sutras,

the Sandilya-Bhakti Sutras, etc., which also wish to assume an equal

form with the famous Sutras mentioned above.

 

Bhashya

 

A Bhashya is an elaborate exposition, a commentary on the Sutras,

with word by word meaning of the aphoristic precepts, their running

translation, together with the individual views of the commentator

or the Bhashyakara. The best and the exemplary Bhashya in Sanskrit

literature is the one written by Patanjali on the Vyakarana

(grammar) Sutras of Panini. This Bhashya is so very famous and

important that it is called the Mahabhashya and its celebrated

author is specially called the Bhashyakara. Patanjali is the father

of Bhashyakaras. The next important Bhashya is the one on the

Mimamsa Sutras written by Sabara-Swami who learnt the art from

Patanjali's commentary. The third important Bhashya was written by

Sankara on the Brahma Sutras, in close following with the Sabara-

Bhashya. The Bhashyas on the six sets of aphorisms dealing with

Indian philosophy were written by Vatsyayana, Prasastapada,

Vijnanabhikshu, Vyasa, Sabara and Sankara. On the Vedanta or Brahma

Sutras, there are about sixteen Bhashyas, like those of Ramanuja,

Madhava, Vallabha, Nimbarka, etc.

 

Vritti

 

A Vritti is a short gloss explaining the aphorisms in a more

elaborate way, but not as extensively as a Bhashya. An example is

Bodhayana's Vritti on the Brahma Sutras.

 

Varttika

 

A Varttika is a work where a critical study is made of that which is

said and left unsaid or imperfectly said in a Bhashya, and the ways

of making it perfect by supplying the omissions therein, are given.

Examples are the Varttikas of Katyayana on Panini's Sutras, of

Suresvara on Sankara's Upanishad-Bhashyas, and of Kumarila Bhatta on

the Sabara-Bhashya on the Karma-Mimamsa.

 

Vyakhyana or Tika

 

A Vyakhyana is a running explanation in an easier language of what

is said in the original, with little elucidations here and there. A

Vyakhyana, particularly of a Kavya (poetry and prose), deals with

eight different modes of dissection of the Sloka, like Pada-Chheda,

Vigraha, Sandhi, Alankara, Anuvada, etc. This forms an important

aspect in the study of Sanskrit Sahitya Sastra (science of Sanskrit

literature). An Anu-Vyakhyana- like the one written by Sri Madhava-

is a repetition of what is already written, but in greater detail.

An Anuvada is merely a running translation or statement of an

abstruse text of the original. Tika is only another name for

Vyakhyana. The best Vyakhyanas are of Vachaspati Misra on the

Darsanas, especially on Sankara's Brahmasutra-Bhashya.

 

Tippani

 

Tippani is just like a Vritti, but is less orthodox than the Vritti.

It is an explanation of difficult words or phrases occurring in the

original. Examples are Kaiyata's gloss on the Mahabhashya of

Patanjali, Nagojibhatta's gloss on Kaiyata's gloss, or Appayya's

gloss on Amalananda's gloss on the Bhamati of Vachaspati Misra.

 

Other Scriptures

 

The Tevaram and the Tiruvachakam which are the hymns of the Saiva

saints of South India, the Divya-Prabandham of the Alvar saints of

South India, the songs of Sant Kabir, the Abhangas of Sant Tukaram

and the Ramayana of Sant Tulasidas- all of which are the outpourings

of great realised souls- are wonderful scriptures. They contain the

essence of the Vedas.

 

The Secular Writings

 

The Subhashitas

 

The Subhashitas are wise sayings, instructions and stories, either

in poetry or in prose. Examples are Bhartrihari's three centuries of

verses, the Subhashita-Ratna-Bhandagara and Somadeva Bhatta's Katha-

Sarit-Sagara or Kshemendra's Brihat-Katha-Manjari. The Pachatantra

and the Hitopadesa also belong to this category.

 

The Kavyas

 

These are highly scholarly compositions in poetry, prose or both.

The greatest of poetical Kavyas are those of Kalidas (The Raghuvamsa

and Kumara-sambhava), Bharavi (The Kiratarjuniya), Magha (The

Sisupalavadha), and Sri Harsha (The Naishadha). The best prose

Kavyas in the whole of Sanskrit literature were written by

Bhattabana (The Kadambari and Harshacharita), the great genius in

classical Sanskrit. Among those containing both poetry and prose,

the Champu-Ramayana and the Champu-Bharata are most famous. These

are all wonderful masterpieces which will ever remain to glorify

India's literary calibre.

 

The Natakas (dramas)

 

These are marvelously scholastic dramas embodying the Rasas

(expressions, mostly facial) of Sringara (decorate or beautify),

Vira (brave), Karuna (compassion), Adbhuta (astonishment), Hasya

(laugh), Bhayanka (fearsome), Bibhatsa (disgusting or loathsome) and

Raudra (terrible). It is told that none can write on the ninth Rasa,

viz., Santi (peaceful). It is attainable only on final Liberation.

The best dramas are written by Kalidasa (Sakuntala), Bhavabhuti

(Uttara-Rama-Charita), and Visakhadatta (Mudrarakshasa).

 

The Alankaras

 

These are grand rhetorical texts, treating of the science of

perfection and beauty of ornamental language and of effective

composition with elegance and force, both in poetry and in prose.

These are the fundamentals of Sanskrit Sahitya (literature), even

superior to the Kavyas and the Natakas. The best Alankara Granthas

(Granthas = volumes) are those of Mammata (Kavyaprakasa) and

Jagannatha (Rasagangadhara).

 

Conclusion

 

These constitute the entirety of Sanskrit literature- sacred and

secular. The Sruti is the root; the Smritis, Itihasas and Puranas

are the trunk; the Agamas and Darsanas are the branches; and the

Subhashitas, Kavyas, Natakas and Alankaras are the flowers of the

tree of India's Culture.

 

The Smritis, the Itihasas, the Puranas, the Agamas and the Darsanas

are only developments of the Veda. Their ultimate source is the

Veda. Their one common aim is to enable man to annihilate his

ignorance and attain perfection, freedom, immortality, and eternal

bliss through knowledge of God or the Eternal. Their purpose is to

make man like God and one with Him.

 

 

Hindu Scriptures Part 2

Explanations by Sri V.A.K.Ayer

 

Click on underscored words to open paragraph

 

The Vedas

The holy scriptures of India, as is well known, consist of the Rig

Veda, Yajur Veda, Sama Veda and Atharva Veda, and the exegetical

texts, the Vedangas which are six viz., Siksha, Vyakarana, Nirukta,

Chandas, Jyotisha and Kalpa; and their four supplements viz.,

Purana, Nyaya, Mimamsa and Dharma Sastra.

 

The Upanishads (The twelve principal Upanishads)

 

The Vedangas The Vedangas (limbs of the Vedas) are six –

Siksha (phonetics), Kalpa (Pronunciations and the usage of the

Mantras), Vyakarana (grammar), Nirukta (etymology of words),

Chandas (prosody),and Jyotisha (astrology and astronomy).

 

Puranas Puranas are eighteen in number.

 

Nyaya (Logic) Vaiseshika (also logic)

 

Mimamsa (Mimamsa Sastra is of two kinds: the Karma or actions(or

Poorva) Mimamsa and Sharirika (or Uttara) Mimamsa or Vedanta or

knowledge)

 

Brahma Sutras [The object of Mimamsa Sastra (including Brahma

Sutras) is to explain the process of realising the identity of Jiva

(individual soul) with Brahman (Supreme Reality)]

 

Sankhya (The goal of life according to this Sastra is to get

absolute freedom from the three kinds of miseries)

 

Yoga (The Yoga system explains the practical side of Sankhya. Sage

Patanjali is the author of the text on this branch. Control of

Character by control of body, mind (emotions), intellect etc., forms

the subject matter of the eight-fold steps taught in this Sastra. It

is also known as Raja-Yoga.)

 

Dharma Sastras (These are in the nature of texts prescribing or

codifying social and religious norms during different stages of

evolution of our society.

 

Dharma Sastras or Smritis, are the fourth supplementary Anga of the

Vedas. A number of Smritis are known to exist.Some of them are the

Manusmriti, Vishnu, Angirasa, Daksha, Shatatapa, Gautama,

Yagnavalkya, Yama, Vasistha, Samvarta, Parasara, Shanka etc.

 

Although popularly known as epics, the Ramayana of Valmiki and the

Mahabharata of Vyasa may be classified under the head Dharma Sastras

for the purpose of this survey. The famous Bhagavad Gita is a

portion of the Mahabharata.)

 

The Upa-Vedas (They are four in number. Ayurveda, Dhanurveda,

Gandharva-Veda and Artha Sastra.Ayurveda

Ayurveda,is the science of life and health, including medicine.

Dhanur Veda is the science of archery.

Gandharva Veda deals with the science of music and dance.

Arthasastra dealing with the acquisition of material things like

wealth by righteous means. Under this head, Nitisastra,

Shilpasastra, the sixty-four Kalas and also other physical and

metaphysical subjects are included.

 

Two special items:

Pashupata Yoga. Here, the Jiva or effect is called Pashu and God or

Karana, Pashupati.

Panchratra Tantra deals with the worship of Vishnu.

 

The Kalas

 

The first that calls for mention is the encyclopaedic Sastra which

goes by the name of Akshara-laksha. All kinds (325 to be exact) of

mathematics including modern geometry, algebra, trigonometry,

physics or applied mathematics; minerology, hydels; the method of

measuring air, heat and even electricity; geography etc.are said to

have been treated.

 

The next science of importance is Sabda Sastra. It deals with

sounds, echoes of moving and non-moving objects in creation. It also

deals in five chapters with capturing or mechanically reproducing

sounds, measuring their pitch, velocity, etc.

Lakshana Sastra, or the science of determining the sex in animate

and inanimate creation.

 

Shilpa Sastra consists of 22 chapters. 307 varieties of Shilpas

including 11 types of constructions like temples, palaces, halls

etc.,

Supa-Sastra deals with the science of cooking.

Malinee Sastra consists of flower arrangements

The science of Kala or Time was written by Lord Karttikeya. Its

division into definite periods, their classification into auspicious

and inauspicious moments

Palmistry

Science of Alchemy

Science of Poisons

Fine Arts

Science ofGymnastics

Parakaya Pravesha i.e., entering into one body from another body

science of horses and Elephants

Ratna Pariksha or testing of gems (precious stones). His analysis

shows 24 characteristics of gems

Mahendrajala or the science of magic.

Artha Sastra consisting of three chapters, in which he teaches 82

ways of earning money, even while leading a righteous life.

Shakti Tantra consisting of eight chapters in which Mulaprakriti,

Maya etc., and 64 kinds of external Shaktis of bodies like those of

the Sun, Moon and Air, Fire etc., are explained science called Soudamini Kala by

which all phenomena could be attracted through shadows and even ideas. Science

which treats of the clouds

 

In a work on Yantras by Bharadwaja, he explains about 339 types of

vehicles useful in travelling on land, 783 kinds of boats and ships

to be used on water and 101 varieties of airships,

 

The Vedas

By Sri V.A.K. Ayer

General Editors K.M.Munshi and

R.R.Diwakar

 

The Legend

 

Knowledge about Brahman (the Supreme Being), and Dharma is the

subject and object of all Hindu scriptures. These scriptures in the

Sanskrit language, which are of the nature of revelations, have been

handed down from master to disciple and thus from one generation to

the next. In this hierarchy of literature, the Vedas are the first

to be revealed, the others being evolved from them.

 

Towards the end of the last Kalpa, there was the Great Deluge or

Pralaya; Rudra, as the then presiding Deity, created as part of His

duty, a new Brahma for Swetavaraha Kalpa, the present Kalpa. It is

said his choice fell on this Brahma by virtue of his tapas

(austerity) in the previous Kalpa. Rudra then commissioned him to

create a new Universe and disappeared.

 

As he started to work, Brahma realised to his consternation that he

had completely forgotten the order of Creation, as a result of

course, of the enormous lapse of time. Brahma, therefore, performed

an austere penance. As a result of it, Rudra appeared before him

(now called Prajapati) and taught him once again the technique and

the order of creation.

 

Prajapati meditated as directed by God; the Lord Almighty appeared

before him in the form of Pranava (AUM). Brahma prayed for knowledge

when the Vedas manifested themselves and surrounded Brahma like a

million suns. Dazzled, Brahma appealed to the Lord and the Lord

picked out the four Vedas and taught them to Brahma who thereupon

created the universe.

 

The Lord ideated from Pranava the Vedas – The Rig Veda out of its

letter " A " , Yajur Veda from the letter " U " , Sama Veda from the

letter " M " , and Atharva Veda from the Ardhamatra.

 

Esoterically, the birth of the Vedas is explained in this manner: by

the joining of the Lord's Mind which is Pure Light with its Vritti

or motion, Vak (speech) was produced which, by further mutation with

Prana or breath, became successively Para, Pashyanti, Madhyama and

Vaikhari forms of Vak. From out of the last form (Vaikhari), the

Vedas manifested themselves.

 

From Atharva Veda, 9-10-27:

 

" Vak was divided into four categories. The learned ones know them.

Three of them were hidden. Ordinary man can use the fourth category

only and that is the word. "

 

The word Veda means Holy Knowledge. The other names for the Vedas

are Sruti, that which is `heard' or `revealed' and Amnaya, that

which has come down by tradition. The Vedas are `Apurusheya' (of

super-human origin.)

 

The holy scriptures of India, as is well known, consist of the Rig

Veda, Yajur Veda, Sama Veda and Atharva Veda, and the exegetical

texts, the Vedangas which are six viz., Siksha, Vyakarana, Nirukta,

Chandas, Jyotisha and Kalpa; and their four supplements viz.,

Purana, Nyaya, Mimamsa and Dharma Sastra.

 

In this arrangement, Upa-Puaranas form part of Puranas; Vedanta

forms part of Mimamsa. The Mahabharata, Ramayana, as well as

Sankhya, Patanjala, Pasupata and Vaishnava, form part of Dharma

Sastras. Thus, altogether, they constitute 14 Vidyas (fields of

knowledge).

 

Besides these, there are the four Upavedas viz., Ayurveda,

Dhanurveda, Gandharva Veda and Artha Sastra, the respective

appendages to the Vedas.

 

From another point of view, the contents of the Vedas can be broadly

divided into two sections – Karma kanda (work section) and

Jnanakanda (knowledge section). The first is said to be oriented

towards the attainment of Swarga or Heaven and the second towards

immortality. Textually, the Vedas are divided into what are called

Mantra portion used for propitiating different deities and the

Brahmana portion, which are in the nature of commentaries on the

Mantras.

 

Mantras are of different kinds. The first is the Rik type which are

made up of Padas or which are composed in metres, like Gayatri,

consisting of 24 syllables, Ushnig 28 syllables, Anushtubh 32

syllables etc. These Mantras, when set to the musical scale are

called Sama Mantras. Music in the Vedas admits of the seven notes.

There is a third category of Mantras, which does not fall under any

of the above two. They are the Yajur Mantras.

 

The Brahmanas also are of three different varieties depending upon

their content: Vidhi, Arthavada and the third, Vedanta Vakyas.

 

Vidhis are of three kinds. Those that deal with the nature of Karma

or a ritual are of one kind. Those that explain the results of those

Karma, sacrifices etc. belong to the second type. Those that speak

about the materials used in Karma are the third type. The composite

body of these three types is known by the name Shrauta Kalpa.

 

The Upanishads

 

The closing portions of the Brahmanas are the Upanishads, of which

one hundred and twenty are known to us. Aranyakas, too, are taken

along with the Upanishads.

 

Isa, Kena, Katha, Prasna, Mundaka, Mandukya, Taittiriya, Aitareya,

Chandogya, Brihadaraynyaka, Swetaswatara and Kaushitiki are the

twelve principal Upanishads. They set the highest ideal for man.

 

The Rig-Vedic seers (Rishis) were poets of great vision. They are

the original founders of Indian civilisation. Their religion was

poetic religion. Heroism and positive living appear to be the

keynotes of most of the Rig-Vedic stories.

 

It is a common knowledge that in the matter of Vedic sacrifices, the

Prayoga (operative) Mantras are taken from the Rig-Veda, Adhwaryu

(priestly) from the Yajurveda and the Audgatra (singing) from the

Samaveda.

 

The word Rik from which Rig-Veda is derived means `praise'. The

Rigveda consists of 1017 hymns addressed to various gods, grouped in

10 `mandalas' and each hymn being called a Sukta. The hymns are

composed in a variety of metres- from those consisting of 24

syllables to those consisting of 104 syllables. Originally there

were 21 Sakhas or recensions for this Veda but only six are

prevalent now. They are Sakala, Bashkala, Ashwalayana, Sankayana,

Mandukayana and Aitereya.

 

The Yajurveda, as the name implies, is purely devoted to the use in

rites and rituals. It has two branches, the Krishna Yajurveda

(Black) and Shukla Yajurveda (White). There are 101 recensions for

the Krishna Yajurveda and 17 for Shukla Yajurveda. There are a few

extant recensions of the former: Taittiriya, Kathaka, Maitrayani and

Kapishthala Sakhas.

 

In Shukla Yajurveda, there are two recensions called Madhyandina and

Kanva Sakhas. The main difference between Krishna and Shukla is that

in the former, explanatory portions are included whereas the latter

consists only of the Mantras. This Veda contains some prose passages

also.

 

The Sama Veda is ritualistic in content and highly poetic in form.

Only a small portion is original, the bulk being selected from the

Rig Veda, grouped together for ritualistic purpose, being meant to

be sung in certain tunes at the time of sacrifices and rituals. It

consists of two sections – Purvaarchika and Uttaraarchika. Two

recensions of this Veda, the Gautama and Jaimineeya, are prominent.

 

The Atharva Veda explains for the most part rituals connected with

Shantika, Paushtika and Abhicharaka Vidyas i.e., for curing of

diseases, acquiring wealth etc.; in other words, for specific

purposes in material life. There are also some exquisite

philosophical and poetic passages. This Veda consists of about 6000

verses constituting 731 hymns grouped into 20 books. Some of the

hymns are common to the other three Vedas.

 

There were originally nine recensions for this Veda of which the

Pippalada and Saunaka Sakhas are available now.

 

The grand tradition about propagation of the Vedas is that Veda

Vyasa codified the four Vedas and taught them to his four disciples

Paila, Vaisampayana, Jaimini and Sumanta. These disciples taught

their knowledge to their disciples. Thus the Vedas came down to

later generations. In this process, as the Vedas spread throughout

the world, certain peculiarities (depending upon geography and

environment) caused slight variations in pronunciation and diction.

This gave rise to what are called Sakhas or recensions. All the

same, there was no material change in the contents.

 

It follows that each Sakha in order to be perfect must have the

following complements: the Samhita, Upanishads, Sutras and

Aranyakas. (See the table above).

 

The five ways of reciting the Vedas are (1) Mula, (2) Pada, (3)

Krama, (4) Jata and (5) Ghana. In the first, the Mantras are recited

continuously. In the second they are split word by word. In the

third the Padas are joined as 1.2, 2.3, 3.4, etc. In the fourth,

again Padas are joined and in textual order then in reverse order

and once again in textual order as 1.2, 2.1, 1.2, 2.3, 3.2, etc. In

the last, more complicated combinations like 1.2.2.1, 1.2.3.3.2.1,

1.2.3, etc. are used.

 

 

The Vedangas

 

The Vedangas (limbs of the Vedas) are six – Siksha, Kalpa,

Vyakarana, Nirukta, Chandas and Jyotisha. By using the name Vedanga

the human origin of these subjects is indicated, although they are

in close association with the Vedas.

 

Among Vedangas, i.e., limbs of the Vedas, Siksha comes first. Sage

Panini is said to be the author of this branch. It deals with the

science of Vedic Phonetics- treating of sound pitches, like Udatta,

Anudatta, Swarita, Prachaya, Hraswa, Dirgha and Pluta of the vowels

with the consonants appearing in the Vedic text.

 

A knowledge of this science, especially in the context of the use of

the Mantras, is said to be absolutely essential. Defective

pronunciation will bring contrary or even harmful results. This

Siksha Sastra is common to all the Vedas.

 

Next comes Vyakarana or the science of grammar. Sage Panini is said

to have composed this science too in Sutras by the grace of Lord

Maheswara. It deals with the correct usage of Vedic words and

contains exhaustive rules of grammar. It consists of eight chapters

and is for that reason called Ashtadhyayi and contains 3996 Sutras.

Muni Katyayana wrote a metrical commentary called Vartika on the

Sutras of Panini and sage Patanjali has written a commentary on the

latter called Mahabhashya (great commentary).

 

Apart from this specific Vedic grammar, there are references to

other grammatical works like Maha Vyakarana, Aindra, Chandra,

Shakatayana, Sphotayana, Poushkara, Saraswata, Kaumara, etc.,

besides others written in the Prakrit dialect of Sanskrit.

 

Next come the Vedic limb called Nirukta. Yaska is said to be the

author of this science. This science explains the etymology of the

words contained in Vedic Mantras as they have a good deal to do with

their practical application. It is said that Nirukta is the sine qua

non for understanding the Vedas. This lexiconic work consists of

eight chapters. Vedic words are explained by dividing them into 4

classes: Nama, Akyhata, Nipata and Upasarga. A Nighantu of five

chapters is also included in this work.

 

The science that deals with the prosody of Vedic Mantras is called

Chandas Sastra. Pingala is said to have composed the work on Vedic

prosody, Chandovichiti. It consists of eight chapters, three of

which deal with Vedic metres and the other five with metres in

secular works.

 

Next comes Jyotisha. The need for it arose by reason of the fact

that Vedic Karmas had to be performed at certain periods and seasons

of the year like the new moon and full moon day etc. The Sun-god is

supposed to be the original author of this science and others like

Sages Garga have followed him in writing on this science. The term

Jyotisha here is used for both astronomy and astrology.

 

The next in order is Kalpa. The need for this arose because the

followers of the different Shakhas or branches of the Vedas had to

observe Vedic rites in a slightly different manner. Therefore, the

Kalpa Sutras have taken upon themselves the task of explaining this

small difference.

 

These are of three kinds, depending upon the kinds of usages to

which the Mantras are put. For instance, Sages Aswalayana and

Sankhyana have written the Sutras relating to Hotru (performing)

Prayoga; Sages Boudhayana, Apasthamba and Katyayana have written of

Adhwaryu (priestly) Prayoga, and Sages Latyayana and Vreehyayana

have written on the Oudgatru (musical) Prayoga

 

Besides these general texts there are certain special or specific

texts called Pratishakya, based on the Vedas. These deal in

particular with the way in which particular Vedas are to be recited

in relation to grammar, phonetics etc. One may call them manuals.

They are distinct from the general texts already mentioned. For

instance, each of the three first Vedas has its own Pratishakya

written by Sages Saunaka, Katyayana etc.

 

There is another kind of text relating to the Vedas called

Anukramanika or Indices. This provides a list of Deities, Metres

etc., of the different parts of the Vedas.

 

There are, again, some Vedic Koshas or lexicons other than Nirukta,

which are very useful in the interpretation of Vedic Mantras.

 

We have thus a comprehensive set of literature on the Vedic

methodology.

 

Two well-known Sanskrit commentaries on the Vedas are those of

Sayanacharya and Bhatta Bhaskara. Great Acharyas like Sri Sankara

and Madhava have commented upon important Upanishadic portions of

the Vedic texts.

 

Four planets are said to preside over the Vedas; Guru or Jupiter

over the Rig Vedas, Sukra or Venus over the Yajur Veda, Mangal or

Mars over Sama-Veda and Budha or Mercury over Atharva-Veda.

 

 

Puranas

 

First among the supplementary Angas (limbs) come the Puranas. The

essential character of Puranas has been defined that they should

contain five essential features viz., Sarga, Pratisarga, Vamsa,

Manvantara and Vamsanucharita.

 

Puranas are eighteen in number. These are Brahma Purana (10 000

verses), Padma (55 000), Vishnu (23 000), Siva (24 000), Bhagawata

(18 000), Linga (11 000), Varah (24 000), Naradiya (25 000),

Markandeya (9000), Agni (15 400), Bhavishya (14 500), Brahmavaivarta

(18 000), Skanda (81 100), Vamana (10 000), Kurma (17 000), Matsya

(14 000), Garuda (19 000), and Brahmanda (12 000).

 

Sage Bhadrayana, or Vyasa as he is otherwise called, is credited

with the authorship of these Puranas.

 

Upa-Puranas

 

There are eighteen (or nineteen) Upa-Puranas or sub-Puranas. These

are Sanatkumara, Narasimha, Nandikeshwara, Sivadharma, Durvasa,

Narada, Kapila, Manava, Ushanasa, Brahma, Varuna, Kali, Vasishtha,

Linga, Samba, Soura, Parasara, Maricha and Garga.

 

Nyaya

 

The next among the supplementary Angas is Nyaya Sastra or logic,

written by Sage Gautama. It consists of 537 Sutras in five chapters.

It helps in obtaining an intimate knowledge of topics like Prameya,

Pramana and other items of learning. It deals with the analysis of

the mental process of knowing. One Vatyayana has commented on it.

 

Vaiseshika

 

Vaiseshika Sastra which is supplementary to it (Nyaya) was written

by Sage Kanada and it consists of about 373 Sutras in twelve

chapters. This science helps us to get a clear knowledge of the six-

fold type of existing things like Dravya (money), Guna (Sattwa,

Rajas, Tamas), Karma etc. The metaphysics and logic of both are more

or less the same. This science recognises the scripture.

 

Mimamsa

 

The third in this list is Mimamsa Sastra which is of two kinds: the

Karma (or Poorva) Mimamsa and Sharirika (or Uttara) Mimamsa or

Vedanta. Sage Jaimini composed the first which consists of 12

chapters. Shabaraswamin has written a commentary on it. Sage Jaimini

has also written the Upasana Kanda in four chapters.

 

Brahma Sutras

 

The second kind known as Brahma Sutras, consist of four chapters and

is said to have been written by Sage Bhadrayana or Vyasa. It starts

with " Athatho-Brahma-Jignyasa. " The great Acharyas have written

commentaries on it. The object of Mimamsa Sastra is to explain the

process of realising the identity of Jiva (individual soul) with

Brahman (Supreme Reality). In the first, the world is taken as

eternally dynamic while in the second it is phenomenal.

 

Sankhya

 

Mention may also be made of what is known as Sankhya system of

philosophy. The text is in six chapters and is attributed to Sage

Kapila, according to whom the world is real, balanced by

intelligence, activity and matter. The goal of life according to

this Sastra is to get absolute freedom from the three kinds of

miseries from the knowledge of the difference between Prakriti and

Purusha. Sage Gaudapada and Sage Vachaspati Misra have commented

upon it. This science recognises the scriptures as a source of valid

knowledge.

 

Yoga

 

The Yoga system explains the practical side of Sankhya. Sage

Patanjali is the author of the text on this branch and it consists

of 194 Sutras in four parts. Sage Vyasa has commented upon it.

Control of Character by control of body, mind (emotions), intellect

etc., forms the subject matter of the eight-fold steps taught in

this Sastra. It is also known as Raja-Yoga.

 

The philosophical views of the physical world in Indian Sastras are

of three kinds. They are known by the names of Arambha Vada,

Parinama Vada and Vaivartha Vada. According to them atoms are of

four kinds- of the earth, water, light and air. They become

molecules and gradually grow into the universe. Logicians hold that

Asat itself has grown into the universe. Mimamkasa hold that the

triple Gunas - Sattwa,Rajas, Tamas - become Mahat, Ahankara and

develop into the universe. But the Yoga, Pasupata and Sankhya

Schools hold that Sat itself brings the universe into being. The

Vaishnava School holds that the universe is only a manifestation of

Brahman. Brahmavadins hold that the universe is the illusion caused

by the Maya of Brahman. All these views veer round the one God.

 

Dharma Sastras

 

Next come the Dharma Sastras or Smritis, the fourth supplementary

Anga of the Vedas. A number of Smritis are known to exist.

 

Some of them are the Manusmriti, Vishnu, Angirasa, Daksha,

Shatatapa, Gautama, Yagnavalkya, Yama, Vasistha, Samvarta, Parasara,

Shanka, Harita, Ushanasa, Katyayana, Devala, Apasthamba, Vyasa,

Brihaspati, Narada and Paitheenasa-Smritis, going by the name of the

respective authors.

 

These are in the nature of texts prescribing or codifying social and

religious norms during different stages of evolution of our society.

 

Although popularly known as epics, the Ramayana of Valmiki and the

Mahabharata of Vyasa may be classified under the head Dharma Sastras

for the purpose of this survey. The famous Bhagavad Gita is a

portion of the Mahabharata. The Bhagavad Gita is considered an

Upanishad and has been commented upon by great Acharyas and savants.

The Bhagavad Gita teaches the practical steps for the realisation of

the high Upanishadic ideals.

 

 

The Upa-Vedas

 

Next come the Upa-Vedas. They are four in number. Ayurveda,

Dhanurveda, Gandharva-Veda and Artha Sastra. Each of them forms an

appendage to one each of the four Vedas in the respective order.

 

Ayurveda, as the name suggests, is the science of life and health,

including medicine. Although the Vedas as such have little to do

with medicine, the science finds a place in the community of the

Vedas for the reason that a healthy body is necessary for

functioning in a healthy society.

 

Treatises on the above subject have been composed by Brahma, the

Ashvini Devatas, Dhanvantari, Indra, Rishis Bharadwaja, Atri ,

Agnivesha and others.

 

Subsequently Charaka collected this knowledge in a book of his,

known as Charaka Samhita. Later, Susruta followed him. Still later

Vagbhata composed a work on the subject. Besides medicine, surgery

and even injections appear to have been known to them.

 

Ayurveda treats the whole man under eight principal heads of

treatment. Pharmacology too is included in this category. Kamasastra

(science of sex) also belongs to this category. Sasruta has written

a work on rejuvenation. Vatsyayana has written the Kamasastra. The

object of writing this Sastra appears to be not encouragement of

indulgence but regulation of sex-life.

 

The authorship of Dhanur Veda or the science of archery is

attributed to Sage Viswamitra. This work, comprehending earlier

works of Brahma and others, consists of four chapters, dealing with

Diksha, Sangraha, Siddhanta, and Prayoga. Both the offensive and

defensive modes are treated. Missiles like Chakra, the sword, and

propelled forms of weapons, form part of it. Brahmastra,

Vaishnavastra, Pashupatastra, Agneyastra are some of the missiles

treated in this work. The deities to be invoked, the spells to be

uttered, the description of weapons, mock warfare are all dealt with.

 

Gandharva Veda deals with the science of music and dance. It is said

to have been composed by Sage Bharata comprehending earlier works by

Nandikeshwara, Narada and Hanuman. Vocal and instrumental music and

dances constitute this science. The object of this science appears

to be spiritual i.e., to obtain concentration of mind in the worship

of God.

 

The last of the Upa-Vedas is Arthasastra dealing with the

acquisition of material things like wealth by righteous means. Under

this head, Nitisastra, Shilpasastra, the sixty-four Kalas and also

other physical and metaphysical subjects are included.

 

Before proceeding to the material part of this category, we shall

mention two special items viz., Pashupata and Pancharatra-Tantras.

 

The author of Pashupata cult is one Pashupasavimokshana. This work

consists of five chapters and deals with Pashupata Yoga. Here, the

Jiva or effect is called Pashu and God or Karana, Pashupati.

 

Yoga consists in fixing the mind on Pashupati. The path of attaining

it consists of bathing with Holy Ashes six times a day in the

prescribed manner. This sastra is based on Shaiva system and is the

fore-runner of Shaiva Siddhanta. Shaiva Mantras too come under this

category.

 

Narada is the author of Panchratra Tantra which deals with the

worship of Vishnu. Vasudeva, Sankarshana, Pradyumna and Aniruddha

are the four principles recognised in this system. Lord Vasudeva is

the Supreme Lord. Jiva (individual soul) comes from Him and is

called Sankarshana. Worship of Vasudeva by thought, word and deed is

the goal of this science. Vaishnava Mantras are included in this

category.

 

The Siva, Vishnu and Shakti cults have developed their own liturgic

texts for temple worship under the banner of Vedas. These are called

Agamas. Art, Music, Sculpture, Dance and Drama form an integral part

of Agamas.

 

 

[Note: In the following paragraphs, an attempt has been made to

briefly note some of the remarkable achievements of the ancients as

revealed in scattered form in extant works. Many of the original

works appear to be hidden or lost. ]

 

The Kalas

 

We shall now have a quick look at the different sciences or Kalas

known to have existed, those that come under the category of Vedas.

 

The first that calls for mention is the encyclopaedic Sastra which

goes by the name of Akshara-laksha. The authorship of this science

is attributed to Sage Valmiki. All kinds (325 to be exact) of

mathematics including modern geometry, algebra, trigonometry,

physics or applied mathematics; minerology, hydels; the method of

measuring air, heat and even electricity; geography etc., are said

to have been treated. This work comprehends earlier discoveries by

Sage Kashyapa, Ganapati, Soorya, Brihaspati, Jaimini, Hanuman and

others

 

This work consists of 50 chapters. The first half deals with

mathematics and the second half is about the Shaktis that make up

the world.

 

The next science of importance is Sabda Sastra. One Kandika Rishi

wrote this. It deals with sounds, echoes of moving and non-moving

objects in creation. It also deals in five chapters with capturing

or mechanically reproducing sounds, measuring their pitch, velocity,

etc.

 

Sage Sakatayana is the author of Lakshana Sastra, or the science of

determining the sex in animate and inanimate creation. Babhru Muni

has written about Kanya-Lakshana in which 32 marks are indicated for

chastity etc. Sage Garga has written on Sakuna Sastra, the

determination of good and bad effects from the sounds of birds,

words of human beings etc. (in other words, omens).

 

Shilpa Sastra is said to have been written by Sage Kashyapa and it

consists of 22 chapters. 307 varieties of Shilpas including 11 types

of constructions like temples, palaces, halls etc., are detailed.

Earlier writers on this subject are Viswakarma, Maya, Maruti,

Chayapurasha, etc., whose thoughts have been incorporated in the

above.

 

Supa-Sastra deals with the science of cooking. One Sukesa is the

first author of this science. 108 varieties of preparations, from

condiments and pickles to sweetmeats, cakes, puddings, and 3032

kinds of dishes meant for people living in different parts of the

world are mentioned.

 

Sage Rishyasringa is credited with writing a comprehensive treatise

on the science called Malinee Sastra which consists of flower

arrangements, making garlands, bouquets, hair-do's in various styles

for women, writing love messages on flower petals to convey to

beloveds in codes. This work consists of 16 chapters.

 

The science of Kala or Time was written by Lord Karttikeya. Its

division into definite periods, their classification into auspicious

and inauspicious moments, the deities that preside over each are

dealt with in this work.

 

Samudra Raja, or the Lord of the Ocean is the original author of

Samudrika Sastra. He noted down the auspicious marks on the body of

Lord Vishnu while the latter was resting on Aadisesha in the ocean.

This science was later developed by Sages like Narada, Varaha and

Mandavya and Lord Kartikeya. Palmistry belongs to this sastra.

 

Aswini Kumaras are credited with writing the science of Dhatuvada

which, in 7 chapters treats of natural as well as artificial Dhatus

or primary substances, their combinations and transmutations.

Alchemy or converting copper into gold etc. is dealt with in this

work.

 

The science of poisons or Visha Sastra is said to have been

exhaustively written about by Aswini Kumaras. This treats of 32

kinds of poisons, their properties, their preparations, effects and

antidotes.

 

Bhima is credited with having composed the science of fine arts

called Chitrakarma Sastra. It consists of 12 chapters and expounds

nearly 200 kinds of drawings. There is a section in which students

are taught to recreate the figure of a person after seeing a single

hair or nail or a bone of that person.

 

One Malla is said to have composed a comprehensive work on Malla

Sastra which deals with 82 kinds of gymnastics and sports necessary

for preservation of health and athletic activities and 24 kinds of

infantry warfare where hand to hand combat is involved. This work

consists of 3 parts.

 

The revered Valakhilyas are credited with writing the science on

Parakaya Pravesha i.e., entering into one body from another body,

and it teaches 32 kinds of Yogas and the eight-fold Siddhis (super-

human capabilities), Anima, Mahima etc.

 

One Agnivarma has written exhaustively on the science of horses,

their auspicious marks, their physiology, breeding, training etc.

Similarly, one Kumaraswamy has written exhaustively on Gaja Sastra

(about elephants). He has given 16 methods to test various marks on

the bodies of elephants.

 

Sage Vatsyayana has composed a work on Ratna Pariksha or testing of

gems (precious stones). His analysis shows 24 characteristics of

gems or precious stones, natural and artificial ones; their forms,

weights etc are discussed and classified into categories. 32 methods

of testing them for genuineness are also described.

 

Veerabahu, the lieutenant of Lord Subramanya, is the author of a

work on Mahendrajala or the science of magic. It teaches how

illusions, like walking on the water, riding in the air etc., are

made.

 

Sage Vyasa is said to have composed a work on Artha Sastra

consisting of three chapters, in which he teaches 82 ways of earning

money, even while leading a righteous life.

 

Sage Agastya is credited with the composing of Shakti Tantra

consisting of eight chapters in which Mulaprakriti, Maya etc., and

64 kinds of external Shaktis of bodies like those of the Sun, Moon

and Air, Fire etc., are explained and their particular applications

are also given. Atomic fission or nuclear science appears to form

part of this science.

 

Sage Matanga is credited with composing a science called Soudamini

Kala by which all phenomena could be attracted through shadows and

even ideas. Also taught is the science of photographing interiors of

mountains, earth etc.

 

Authorship of the science which treats of the clouds, is attributed

to Sage Atri. This work deals with 12 kinds of clouds, their

characteristics, 12 kinds of rains, 64 kinds of lightnings, 32

varieties of thunderbolts etc.

 

In a work on Yantras by Bharadwaja, he explains about 339 types of

vehicles useful in travelling on land, 783 kinds of boats and ships

to be used on water and 101 varieties of airships, by use of the

Mantra, Tantra, and artificial means and those used by semi-divine

beings like Gandharvas etc., are also explained.

 

Hindu Scriptures

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