The Vedic Period (or Vedic Age) is the period during which the Vedas, the oldest sacred

texts of the Indo-Aryans, were being composed. Scholars

place the Vedic period in the second and first millennia BCE continuing up to the 6th century BCE based on literary evidence.

The associated culture, sometimes referred to as Vedic civilization, was centered in the northern and northwestern parts of the Indian subcontinent.
Its early phase saw the formation of various kingdoms of ancient India. In its late phase (from ca. 600 BCE), it saw the rise of the Mahajanapadas,
and was succeeded by the Maurya Empire (from ca. 320 BCE), the golden age, classical age of Sanskrit literature, and the Middle kingdoms of India.

Contents
[hide]

• 1 Overview
• 2 Rigvedic period
o 2.1 Political organization
o 2.2 Society and economy
• 3 Vedic religious practices
• 4 The later Vedic period
o 4.1 Kingdoms
• 5 See also
• 6 Notes
• 7 References
• 8 Further reading

• 9 External links

[edit] Overview
The reconstruction of the history of Vedic India is based on text-internal details. Linguistically, the Vedic texts could be classified in five
chronological strata:

1. Rigvedic: The Rigveda is by far the most archaic of the Vedic texts preserved, and it retains many common Indo-Iranian elements, both in
language and in content, that are not present in any other Vedic texts. Its creation must have taken place over several centuries, and apart from that of
the youngest books (first part of 1 and all of 10), would have been complete by 1000(?) BCE. Archaeologically, this period may correspond with the
Gandhara Grave Culture, the Cemetery H culture of the Punjab and the Ochre Coloured Pottery culture (OCP) further east. There is no widely
accepted archaeological or linguistic evidence of direct cultural continuity from the Indus Valley civilization.
2. Mantra language: This period includes both the mantra and prose language of the Atharvaveda (Paippalada and Shaunakiya), the Rigveda
Khilani, the Samaveda Samhita (containing some 75 mantras not in the Rigveda), and the mantras of the Yajurveda. Many of these texts are largely
derived from the Rigveda, but have undergone certain changes, both by linguistic change and by reinterpretation. Conspicuous changes include
change of vishva "all" by sarva, and the spread of the kuru- verbal stem (for Rigvedic krno-). This is the time of the early Iron Age in north-western
India, corresponding to the Black and Red Ware (BRW) culture, and the kingdom of the Kurus, dating from ca. the 10th century BCE.

3. Samhita prose: This period marks the beginning of the collection and codification of a Vedic canon. An important linguistic change is the
complete loss of the injunctive. The Brahmana part ('commentary' on mantras and ritual) of the Black Yajurveda (MS, KS, TS) belongs to this period.
Archaeologically, the Painted Grey Ware (PGW) culture from ca. 900 BCE corresponds, and the shift of the political center from the Kurus to the
Pancalas on the Ganges.

4. Brahmana prose: The Brahmanas proper of the four Vedas belong to this period, as well as the Aranyakas, the oldest of the Upanishads (BAU,
ChU, JUB) and the oldest Shrautasutras (BSS, VadhSS).

5. Sutra language: This is the last stratum of Vedic Sanskrit leading up to c. 500 BCE, comprising the bulk of the Śrauta and Grhya Sutras, and
some Upanishads (e.g. KathU, MaitrU). All but the five prose Upanishads are post-Buddhist[1]). Videha (N. Bihar) as a third political center is
established.

6. Epic and Pāṇinian Sanskrit: The language of the Mahabharata and Ramayana epics, and the Classical Sanskrit described by Pāṇini is considered
post-Vedic, and belongs to the time after 500 BCE. Archaeologically, the rapid spread of Northern Black Polished Ware (NBP) over all of northern
India corresponds to this period. The earliest Vedanta, Gautama Buddha, and the Pali Prakrit dialect of Buddhist scripture belong to this period.

Historical records set in only after the end of the Vedic period, and remain scarce throughout the Indian Middle Ages. The end of Vedic India is
marked by linguistic, cultural and political changes. The grammar of Pāṇini marks a final apex in the codification of Sutra texts, and at the same time
the beginning of Classical Sanskrit. The invasion of Darius I of the Indus valley in the early 6th century BCE marks the beginning of outside
influence, continued in the kingdoms of the Indo Greeks, new waves of immigration from 150 BCE (Abhira, Shaka), Kushan and ultimately the
Islamic Sultans. The most important historical source of the geography of post-Vedic India is the 2nd century Greek historian Arrian whose report is
based on the Mauryan time ambassador to Patna, Megasthenes.

[edit] Rigvedic period

See also Rigvedic tribes

The origin of the Vedic civilization and its relation to the Indus Valley civilization, Indo-Aryan migration and Gandhara Grave culture related
cultures remains controversial and politically charged in Indian society, often leading to disputes on the history of Vedic culture. The Rigveda is
primarily a collection of religious hymns, and allusions to, but not explanation of, various myths and stories, mainly in the younger books 1 and 10.
The oldest hymns, probably in books 2–7, although some hold book 9, the Soma Mandala, to be even more ancient, contain many elements inherited
from pre-Vedic, common Indo-Iranian society. Therefore, it is difficult to define the precise beginning of the "Rigvedic period", as it emerges
seamlessly from the era preceding it. Also, due to the semi-nomadic nature of the society described, it cannot be easily localized, and in its earliest
phase describes tribes that were essentially on the move.

RigVedic Aryans have a lot in common with the Andronovo culture and the Mittanni kingdoms as well as with early Iranians. The Andronovo
culture is believed to be the site of the first horse-drawn chariots.

[edit] Political organization

The grama (wagon train), vis and jana were political units of the early Vedic Aryans. A vish was a subdivision of a jana or "krishti", and a grama
was a smaller unit than the other two. The leader of a grama was called gramani and that of a vish was called vishpati.

The rashtra (polity) was governed by a rajan (chieftain, 'king'). The king is often referred to as gopa (protector) and occasionally as samrat (supreme
ruler). He governed the people with their consent and approval. He was elected from a restricted class of 'royals' (rajanya). There were various types
of meetings such as the vidhata or "Sabhā". Gana was the non-monarchial assembly that is a parallel one to the monarchial assemblies of that period
headed by Jyestha the same was referred in Buddhist text named Jettaka. The Sabhā, situated outside of settlement, was restricted to the Vratyas,
bands of roving Brahmins and Kshatriyas in search of cattle, with a common woman (pumscali) [2] while the vidatha was the potlatch-like ritual
distribution of bounty [3].

The main duty of the king was to protect the tribe. He was aided by several functionaries, including the purohita (chaplain) and the senani (army
chief; sena: army). The former not only gave advice to the ruler but also was his chariot driver and practiced spells and charms for success in war.
Soldiers on foot (pattis) and on chariots (rathins), armed with bow and arrow, were common. The king employed spaś (spies) and dutas
(messengers). He collected taxes (originally ceremonial gifts, bali), from the people which he had to redistribute.

[edit] Society and economy

Ceramic goblet from Navdatoli, Malwa, 1300 BCE.

The concept of varna (class) and the rules of marriage were rigid as is evident from Vedic verses (RV 10.90, W. Rau 1957). The status of the
Brahmins and Kshatriyas was higher than that of the Vaishyas and Shudras. The Brahmins were specialized in creating poetry, preserving the sacred
texts, and carrying out various types of rituals. Functioning as intellectual leadership, they also restricted social mobility between the varnas, as in the
fields of science, war, literature, religion and the environment. The proper enunciation of verses in ritual was considered essential for prosperity and
success in war and harvests. Kshatriyas amassed wealth (cattle), and many commissioned the performance of sacrifices. Kshatriyas helped in
administering the polity, maintained the structure of society and the economy of a tribe, and helped in maintaining law and order.

In the Early Vedic Period all the three upper classes Brahmins, Kshatriyas, and Vaishyas were considered as —relatively— equal Arya, but in the
Later Vedic Age the Brahmins and Kshatriyas became upper class. The Vaishyas were pastoralists and farmers; the Shudras were the lower class;
they included artisans and were meant to serve the upper three classes [4]. As the caste system became deep-rooted there were many restrictions and
rules which were to be followed.

Cattle were held in high esteem and frequently appear in Rigvedic hymns; goddesses were often compared to cows, and gods to bulls. Agriculture
grew more prominent with time as the community gradually began to settle down in post-Rigvedic times. The economy was based on bartering with
cattle and other valuables such as salt or metals.

Families were patrilineal, and people prayed for the abundance of sons. The Society was strictly organized in a system of four varna (classes, to be
distinguished from caste, jati)
[edit] Vedic religious practices
Main articles: Historical Vedic religion, Vedic astrology

The swastika is a major Hindu iconic symbol.

The Vedic forms of belief are the precursor to modern Hinduism. Texts considered to date to the Vedic period are mainly the four Vedas, but the
Brahmanas, Aranyakas and the older Upanishads as well as the oldest Shrautasutras are also considered to be Vedic. The Vedas record the liturgy
connected with the rituals and sacrifices performed by the 16 or 17 Shrauta priests and the purohitas.

The rishis, the composers of the hymns of the Rigveda, were considered inspired poets and seers (in post-Vedic times understood as "hearers" of an
eternally existing Veda, Śrauta means "what is heard").

The mode of worship was performance of sacrifices which included the chanting of Rigvedic verses (see Vedic chant), singing of Samans and
'mumbling' of offering mantras (Yajus) . The priests executed rituals for the three upper classes (varna) of Vedic society, strictly excluding the
Sudras. People offered for abundance of rain, cattle, sons, long life and gaining 'heaven'.

The main deities of the Vedic pantheon were Indra, Agni (the sacrificial fire), and Soma and some deities of social order such as Mitra–Varuna,
Aryaman, Bhaga and Amsa, further nature deities such as Surya (the Sun), Vayu (the wind), Prithivi (the earth). Goddesses included Ushas (the
dawn), Prithvi and Aditi (the mother of the Aditya gods or sometimes the cow). Rivers, especially Saraswati, were also considered goddesses. Deities
were not viewed as all-powerful. The relationship between humans and the deity was one of transaction, with Agni (the sacrificial fire) taking the
role of messenger between the two. Strong traces of a common Indo-Iranian religion remain visible, especially in the Soma cult and the fire worship,
both of which are preserved in Zoroastrianism. The Ashvamedha (horse sacrifice) has parallels in the 2nd millennium BC Andronovo culture, in
Rome and old Ireland, was continued in India until at least the 4th century AD and revived under Jai Singh II of Amber in 1716 AD.

Vedic religion evolved into the Hindu paths of Yoga and Vedanta, a religious path considering itself the 'essence' of the Vedas, interpreting the Vedic
pantheon as a unitary view of the universe with 'God' (Brahman) seen as immanent and transcendent in the forms of Ishvara and Brahman. These
post-Vedic systems of thought, along with later texts like Upanishads, epics (namely Gita of Mahabharat), have been fully preserved and form the
basis of modern Hinduism. The ritualistic traditions of Vedic religion are preserved in the conservative Śrauta tradition, in part with the exception of
animal sacrifice, which was mostly abandoned by the higher castes by the end of the Vedic period, partly under the influence of the Buddhist and
Jain religions, and their criticism of such practices[citation needed].

[edit] The later Vedic period

The transition from the early to the later Vedic period was marked by the emergence of agriculture as the dominant economic activity and a
corresponding decline in the significance of cattle rearing. Several changes went hand in hand with this. For instance, several large kingdoms arose
because of the increasing importance of land and long distance trade. The late Vedic period, from ca. 500 BCE onward, more or less seamlessly
blends into the period of the Middle kingdoms of India known from historical sources.

[edit] Kingdoms

The late Vedic period was marked by the rise of the sixteen Mahajanapadas referred to in some of the literature. The power of the king and the
Kshatriyas greatly increased. Rulers gave themselves titles like ekarat (the one ruler), sarvabhauma (ruler of all the earth) and chakravartin ('who
moves the wheel'). The kings performed sacrifices like rajasuya (royal consecration), vajapeya (including a chariot race) and, for supreme dominance
over other kings, the ashvamedha (horse sacrifice). The coronation ceremony was a major social occasion. Several functionaries, in addition to the
purohita and the senani, took part. The role of the people in political decision making and the status of the Vaishyas as such was greatly decreased.

Vedic Age
Duration: 1500 BC to 500 BC

The Vedic Period or the Vedic Age refers to that time period when the Vedic Sanskrit texts were composed in India. The society
that emerged during that time is known as the Vedic Period, or the Vedic Age, Civilization. The Vedic Civilization flourished
between the 1500 BC and 500 BC on the Indo-Gangetic Plains of the Indian
subcontinent. This civilization laid down the foundation of Hinduism as well as the
associated Indian culture. The Vedic Age was followed by the golden age of Hinduism and classical Sanskrit literature, the Maurya
Empire and the Middle Kingdoms of India.

Vedic Texts
Linguistically, the texts belonging to the Hindu Vedic Civilisation can be classified into the following five chronological branches:

Rigvedic
The oldest text of the Vedic Period, Rig Veda has many elements that are common with the Indo-Iranian texts, both in language
and in content. One cannot find such similarity in any other Vedic text. It is believed that the compilation of the Rig Veda had
stretched over a number of centuries. However, there is a conflict as to the completion date of the Rig Veda. Some historians
believe it to be 1500 BC, while the others believe it to be 3000 BC. This time period coincided with the Indus Valley Civilization.

Mantra Language
The period of the Mantra Language includes the time of the compilation of the mantra and prose language of the Atharvaveda
(Paippalada and Shaunakiya), the Rigveda Khilani, the Samaveda Samhita and the mantras of the Yajurveda. Though derived
from the Rig Veda, all these texts experienced wide scale changes, in terms of language as well as at the time of reinterpretation.
This time period coincided with the early Iron Age in northwestern India and the Black and Red Ware culture.

Samhita Prose
The period of Samhita Prose represents the compilation and codification of a Vedic canon. The linguistic changes of this time
include the complete loss of the injunctive, the subjunctive and the aorist. The commentary part of the Yajurveda belongs to the
Samhita Prose period. During this time, the Painted Grey Ware culture was evident.

Brahmana Prose
This period signifies Brahmanas proper of the four Vedas, along with the oldest Upanishads.

Sutra Language
The last division of the Vedic Sanskrit can be traced upto 500 BC. During this time, a major portion of the Srauta Sutras, the
Grihya Sutras and some Upanishads were composed.

Epic and Paninian Sanskrit (Post Vedic)

In the post-Vedic Period, the compilation of Mahabharata and Ramayana epics took place. The Classical Sanskrit described by
Panini also emerged after the Vedic Age. The Vedanta and the Pali Prakrit dialect of Buddhist scripture belong to this period.
During this time, the Northern Black Polished Ware culture started spreading over the northern parts of India.

The end of the Vedic Period Civilization in India was marked by significant changes in the field of linguistics, culture and politics.
With the invasion of the Indus valley by Darius I, in the 6th century, outside influences started creeping in.

Early Vedic Period (Rigvedic Period)

The Rigvedic Period represents the time period when the Rig Veda was composed. The Rig Veda comprises of religious hymns,
and allusions to various myths and stories. Some of the books even contain elements from the pre-Vedic, common Indo-Iranian
society. Some similarities are also found with the Andronovo culture and the Mittanni kingdoms. Thus, it is difficult to define the
exact beginning of the Rigvedic period. The prominent features of the Rigvedic period are given below:

Political Organization
The political units during the Rigvedic or the early Vedic period comprised of Grama (village), Vish and Jana. The biggest political
unit was that of Jana, after which came Vish and then, Grama. The leader of a Grama was called Gramani, of a Vish was called
Vishpati and that of Jana was known as Jyeshta. The rashtra (state) was governed by a Rajan (King) and he was known as Gopa
(protector) and Samrat (supreme ruler). The king ruled with the consent and approval of the people. There were four councils,
namely Sabha, Samiti, Vidhata and Gana, of which women were allowed to attend only two, Sabha and Vidhata. The duty of the
king was to protect the tribe, in which he was assisted by the Purohita (chaplain) and the Senani (army chief).

Society and Economy

Numerous social changes took place during the early Vedic period. The concept of Varna, along with the rules of marriage, was
made quite stiff. Social stratification took place, with the Brahmins and the Kshatriyas being considered higher than the Shudras
and the Vaisyas. Cows and bulls were accorded religious significance. The importance of agriculture started growing. The families
became patriarchal and people began praying for the birth of a son.

Vedic Religious Practices

Rishis, composers of the hymns of the Rig Veda, were considered to be divine. Sacrifices and chanting of verses started gaining
significance as the principal mode of worship. The main deities were Indra, Agni (the sacrificial fire), and Soma. People also
worshipped Mitra-Varuna, Surya (Sun), Vayu (wind), Usha (dawn), Prithvi (Earth) and Aditi (the mother of gods). Yoga and
Vedanta became the basic elements of the religion.

Later Vedic Period

The later Vedic Period commenced with the emergence of agriculture as the principal economic activity. Along with that, a
declining trend was experienced as far as the importance of cattle rearing was concerned. Land and its protection started gaining
significance and as a result, several large kingdoms arose.

Political Organization
The rise of sixteen Mahajanapadas, along with the increasing powers of the King, comprise of the other characteristics of this
period. Rituals like rajasuya, (royal consecration), vajapeya (chariot race) and ashvamedha (horse sacrifice) became widespread.
At the same time, the say of the people in the administration diminished.

Society
As far as the society is concerned, the concept of Varna and the rules of marriage became much more rigid than before. The
status of the Brahmanas and Kshatriyas increased greatly and social mobility was totally restricted. The proper pronunciation of
verses became to be considered as essential for prosperity and success in war. Kshatriyas started amassing wealth and started
utilizing the services of the Brahmins. The other castes were slowly degraded. Around 500 BC, the later Vedic Period started
giving rise to the period of the Middle kingdoms of India.

Vedas
From Wikipedia, the free encyclopedia

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"Veda" redirects here. For other uses, see Veda (disambiguation).

"Vedic" redirects here. For other uses, see Vedic (disambiguation).

The Vedas (Sanskrit वेद véda, "knowledge") are a large body of texts originating in ancient India. Composed in Vedic Sanskrit, the texts constitute
the oldest layer of Sanskrit literature and the oldest scriptures of Hinduism.[1]

The class of "Vedic texts" is aggregated around the four canonical Saṃhitās or Vedas proper (turīya), of which three (traya) are related to the
performance of yajna (sacrifice) in historical (Iron Age) Vedic religion:

1. The Rigveda, containing hymns to be recited by the hotṛ;

2. The Yajurveda, containing formulas to be recited by the adhvaryu or officiating priest;
3. The Samaveda, containing formulas to be sung by the udgātṛ.

The fourth is the Atharvaveda, a collection of spells and incantations, apotropaic charms and speculative hymns.[2]

Some scholars also says that veda treya means three forms in veda, like 1) Poetry, 2) Prose and 3) Song. Under this theory Atharva Veda also comes
into count.

According to Hindu tradition, the Vedas are apauruṣeya "not of human agency",[3] are supposed to have been directly revealed, and thus are called
śruti ("what is heard").[4][5] The four Saṃhitās are metrical (with the exception of prose commentary interspersed in the Black Yajurveda). The term
saṃhitā literally means "composition, compilation". The individual verses contained in these compilations are known as mantras. Some selected
Vedic mantras are still recited at prayers, religious functions and other auspicious occasions in contemporary Hinduism.

The various Indian philosophies and sects have taken differing positions on the Vedas. Schools of Indian philosophy which cite the Vedas as their
scriptural authority are classified as "orthodox" (āstika). Other traditions, notably Buddhism and Jainism, which did not regard the Vedas as
authorities are referred to by traditional Hindu texts as "heterodox" or "non-orthodox" (nāstika) schools.[6][7] In addition to Buddhism and Jainism,
Sikhism[8][9] and Brahmoism[10] many non-brahmin Hindus in South India [11] do not accept the authority of the Vedas. Certain South Indian brahmin
communities such as Iyengars consider the Tamil Divya Prabandham or writing of the Alvar saints as equivalent to the Vedas [12] . In most Iyengar
temples in South India the Divya Prabandham is recited daily along with Vedic Hymns.

Contents
[hide]

• 1 Etymology and usage

• 2 Chronology
• 3 Categories of Vedic texts
o 3.1 Vedic Sanskrit corpus
o 3.2 Shruti literature
• 4 Vedic schools or recensions
• 5 The Four Vedas
o 5.1 Rigveda
o 5.2 Yajurveda
o 5.3 Samaveda
o 5.4 Atharvaveda
• 6 Brahmanas
• 7 Vedanta
• 8 In post-Vedic literature
o 8.1 Vedanga
o 8.2 Parisista
o 8.3 Puranas
o 8.4 Upaveda
o 8.5 "Fifth" and other Vedas
• 9 Western Indology
• 10 Notes
• 11 See also
• 12 References
• 13 Literature

• 14 External links

[edit] Etymology and usage

 Look up Veda in Wiktionary, the free dictionary.

Look up Vedic in Wiktionary, the free dictionary.

The Sanskrit word véda "knowledge, wisdom" is derived from the root vid- "to know". This is reconstructed as being derived from the Proto-Indo-
̯
European root *ueid-, meaning "see" or "know".[13]

As a noun, the word appears only in a single instance in the Rigveda, in RV 8.19.5, translated by Griffith as "ritual lore":

yáḥ samídhā yá âhutī / yó védena dadâśa márto agnáye / yó námasā svadhvaráḥ

"The mortal who hath ministered to Agni with oblation, fuel, ritual lore, and reverence, skilled in sacrifice."[14]

̯
The noun is from Proto-Indo-European *ueidos , cognate to Greek (ϝ)εἶδος "aspect", "form" . Not to be confused is the homonymous 1st and 3rd
person singular perfect tense véda, cognate to Greek (ϝ)οἶδα (w)oida "I know". Root cognates are Greek ἰδέα, English wit, etc., Latin video "I see",
etc.[15]

In English, the term Veda is often but mistakenly used to refer to the Samhitas (collection of mantras, or chants) of the four canonical Vedas
(Rigveda, Yajurveda, Samaveda and Atharvaveda).

The Sanskrit term veda as a common noun means "knowledge", but can also be used to refer to fields of study unrelated to liturgy or ritual, e.g. in
agada-veda "medical science", sasya-veda "science of agriculture" or sarpa-veda "science of snakes" (already found in the early Upanishads);
durveda means "with evil knowledge, ignorant".[16]

[edit] Chronology
Main article: Vedic period

The Vedas are among the oldest sacred texts. The Samhitas date to roughly 1500–1000 BCE, and the "circum-Vedic" texts, as well as the redaction
of the Samhitas, date to c. 1000-500 BCE, resulting in a Vedic period, spanning the mid 2nd to mid 1st millennium BCE, spanning the Late Bronze
Age and the Iron Age. Gavin Flood[17] sums up mainstream estimates, according to which the Rigveda was compiled from as early as 1500 BCE over
a period of several centuries. The Vedic period reaches its peak only after the composition of the mantra texts, with the establishment of the various
shakhas all over Northern India which annotated the mantra samhitas with Brahmana discussions of their meaning, and reaches its end in the age of
Buddha and Panini and the rise of the Mahajanapadas (archaeologically, Northern Black Polished Ware). Michael Witzel gives a time span of c. 1500
BCE to c. 500-400 BCE. Witzel makes special reference to the Near Eastern Mitanni material of the 14th c. BCE the only epigraphic record of Indo-
Aryan contemporary to the Rigvedic period. He gives 150 BCE (Patañjali) as a terminus ante quem for all Vedic Sanskrit literature, and 1200 BCE
(the early Iron Age) as terminus post quem for the Atharvaveda.[18] The general accepted historical chronology of the Vedas ranks the Rig Veda as the
first, followed by the Yajur Veda, Sama Veda and finally the Atharva Veda.

Transmission of texts in the Vedic period was by oral tradition alone, preserved with precision with the help of elaborate mnemonic techniques. A
literary tradition set in only in post-Vedic times, after the rise of Buddhism in the Maurya period, perhaps earliest in the Kanva recension of the
Yajurveda about the 1st century BCE; however oral tradition predominated until c. 1000 CE.[19] Due to the ephemeral nature of the manuscript
material (birch bark or palm leaves), surviving manuscripts rarely surpass an age of a few hundred years.[20] The Benares Sanskrit University has a
Rigveda manuscript of the mid-14th century; however, there are a number of older Veda manuscripts in Nepal belonging to the Vajasaneyi tradition
that are dated from the 11th century onwards.

[edit] Categories of Vedic texts

The term "Vedic texts" is used in two distinct meanings:

1. Texts composed in Vedic Sanskrit during the Vedic period (Iron Age India)
2. Any text considered as "connected to the Vedas" or a "corollary of the Vedas"[21]

[edit] Vedic Sanskrit corpus

The corpus of Vedic Sanskrit texts includes:

• The Samhita (Sanskrit saṃhitā, "collection"), are collections of metric texts ("mantras"). There are four "Vedic" Samhitas: the Rig-Veda,
Sama-Veda, Yajur-Veda, and Atharva-Veda, most of which are available in several recensions (śākhā). In some contexts, the term Veda is
used to refer to these Samhitas. This is the oldest layer of Vedic texts, apart from the Rigvedic hymns, which were probably essentially
complete by 1200 BC, dating to ca. the 12th to 10th centuries BC. The complete corpus of Vedic mantras as collected in Bloomfield's Vedic
Concordance (1907) consists of some 89,000 padas (metric feet), of which 72,000 occur in the four Samhitas.[22]
• The Brahmanas are prose texts that discuss, in technical fashion, the solemn sacrificial rituals as well as comment on their meaning and many
connected themes. Each of the Brahmanas is associated with one of the Samhitas or its recensions. The Brahmanas may either form separate
texts or can be partly integrated into the text of the Samhitas. They may also include the Aranyakas and Upanishads.
• The Aranyakas, "wilderness texts" or "forest treaties", were composed by people who meditated in the woods as recluses and are the third part
of the Vedas. The texts contain discussions and interpretations of dangerous rituals (to be studied outside the settlement) and various sorts of
additional materials. It is frequently read in secondary literature.
• Some of the older Mukhya Upanishads (Bṛhadāraṇyaka, Chandogya, Kaṭha).[23][24]
• Certain Sūtra literature, i.e. the Shrautasutras and the Grhyasutras.

The Shrauta Sutras, regarded as belonging to the smriti, are late Vedic in language and content, thus forming part of the Vedic Sanskrit corpus.[24][25]
The composition of the Shrauta and Grhya Sutras (ca. 6th century BC) marks the end of the Vedic period , and at the same time the beginning of the
flourishing of the "circum-Vedic" scholarship of Vedanga, introducing the early flowering of classical Sanskrit literature in the Mauryan and Gupta
periods.

While production of Brahmanas and Aranyakas ceases with the end of the Vedic period, there is a large number of Upanishads composed after the
end of the Vedic period. While most of the ten Mukhya Upanishads can be considered to date to the Vedic or Mahajanapada period, most of the 108
Upanishads of the full Muktika canon date to the Common Era.

The Brahmanas, Aranyakas, and Upanishads often interpret the polytheistic and ritualistic Samhitas in philosophical and metaphorical ways to
explore abstract concepts such as the Absolute (Brahman), and the soul or the self (Atman), introducing Vedanta philosophy, one of the major trends
of later Hinduism.

The Vedic Sanskrit corpus is the scope of A Vedic Word Concordance (Vaidika-Padānukrama-Koṣa) prepared from 1930 under Vishva Bandhu, and
published in five volumes in 1935-1965. Its scope extends to about 400 texts, including the entire Vedic Sanskrit corpus besides some "sub-Vedic"
texts.

Volume I: Samhitas
Volume II: Brahmanas and Aranyakas
Volume III: Upanishads
Volume IV: Vedangas

A revised edition, extending to about 1800 pages, was published in 1973-1976.

[edit] Shruti literature

Main article: Shruti

The texts considered "Vedic" in the sense of "corollaries of the Vedas" is less clearly defined, and may include numerous post-Vedic texts such as
Upanishads or Sutra literature. These texts are by many Hindu sects considered to be shruti (Sanskrit: śruti; "the heard"), divinely revealed like the
Vedas themselves. Texts not considered to be shruti are known as smriti (Sanskrit: smṛti; "the remembered"), of human origin. This indigenous
system of categorization was adopted by Max Müller and, while it is subject to some debate, it is still widely used. As Axel Michaels explains:

These classifications are often not tenable for linguistic and formal reasons: There is not only one collection at any one time, but rather several
handed down in separate Vedic schools; Upanişads ... are sometimes not to be distinguished from Āraṇyakas...; Brāhmaṇas contain older strata of
language attributed to the Saṃhitās; there are various dialects and locally prominent traditions of the Vedic schools. Nevertheless, it is advisable to
stick to the division adopted by Max Müller because it follows the Indian tradition, conveys the historical sequence fairly accurately, and underlies
the current editions, translations, and monographs on Vedic literature."[23]
The Upanishads are largely philosophical works in dialog form. They discuss questions of nature philosophy and the fate of the soul, and contain
some mystic and spiritual interpretations of the Vedas. For long, they have been regarded as their putative end and essence, and are thus known as
Vedānta ("the end of the Vedas"). Taken together, they are the basis of the Vedanta school.

[edit] Vedic schools or recensions

Main article: Shakha

Study of the extensive body of Vedic texts has been organized into a number of different schools or branches (Sanskrit śākhā, literally "branch" or
"limb") each of which specialized in learning certain texts.[26] Multiple recensions are known for each of the Vedas, and each Vedic text may have a
number of schools associated with it. Elaborate methods for preserving the text were based on memorizing by heart instead of writing. Specific
techniques for parsing and reciting the texts were used to assist in the memorization process. (See also: Vedic chant)

Prodigous energy was expended by ancient Indian culture in ensuring that these texts were transmitted from generation to generation with inordinate
fidelity.[27] For example, memorization of the sacred Vedas included up to eleven forms of recitation of the same text. The texts were subsequently
"proof-read" by comparing the different recited versions. Forms of recitation included the jaṭā-pāṭha (literally "mesh recitation") in which every two
adjacent words in the text were first recited in their original order, then repeated in the reverse order, and finally repeated again in the original order.
[28]

That these methods have been effective, is testified to by the preservation of the most ancient Indian religious text, the Ṛigveda, as a redacted into
single text during the Brahmana period, without any variant readings.[28]

[edit] The Four Vedas

Rigveda (padapatha) manuscript in Devanagari, early 19th century

The canonical division of the Vedas is fourfold (turīya) viz.,[29]

1. Rigveda (RV)
2. Yajurveda (YV, with the main division TS vs. VS)
3. Sama-Veda (SV)
4. Atharva-Veda (AV)

Of these, the first three were the principal original division, also called "trayī vidyā", that is, "the triple sacred science" of reciting hymns (RV),
performing sacrifices (YV), and chanting (SV).[30][31] This triplicity is so introduced in the Brahmanas (ShB, ABr and others), but the Rigveda is the
older work of the three from which the other two borrow, next to their own independent Yajus, sorcery and speculative mantras.

Thus, the Mantras are properly of three forms: 1. Ric, which are verses of praise in metre, and intended for loud recitation; 2. Yajus, which are in
prose, and intended for recitation in lower voice at sacrifices; 3. Sāman, which are in metre, and intended for singing at the Soma ceremonies.

The Yajurveda, Samaveda and Atharvaveda are independent collections of mantras and hymns intended as manuals for the Adhvaryu, Udgatr and
Brahman priests respectively.

The Atharvaveda is the fourth Veda. Its status has occasionally been ambiguous, probably due to its use in sorcery and healing. However, it contains
very old materials in early Vedic language. Manusmrti, which often speaks of the three Vedas, calling them trayam-brahma-sanātanam, "the triple
eternal Veda". The Atharvaveda like the Rigveda, is a collection of original incantations, and other materials borrowing relatively little from the
Rigveda. It has no direct relation to the solemn Śrauta sacrifices, except for the fact that the mostly silent Brahmán priest observes the procedures and
uses Atharvaveda mantras to 'heal' it when mistakes have been made. Its recitation also produces long life, cures diseases, or effects the ruin of
enemies.

Each of the four Vedas consists of the metrical Mantra or Samhita and the prose Brahmana part, giving discussions and directions for the detail of the
ceremonies at which the Mantras were to be used and explanations of the legends connected with the Mantras and rituals. Both these portions are
termed shruti (which tradition says to have been heard but not composed or written down by men). Each of the four Vedas seems to have passed to
numerous Shakhas or schools, giving rise to various recensions of the text. They each have an Index or Anukramani, the principal work of this kind
being the general Index or Sarvānukramaṇī.

[edit] Rigveda

Main article: Rigveda

The Rigveda Samhita is the oldest extant Indic text.[32] It is a collection of 1,028 Vedic Sanskrit hymns and 10,600 verses in all, organized into ten
books (Sanskrit: mandalas).[33] The hymns are dedicated to Rigvedic deities.[34]

The books were composed by poets from different priestly groups over a period of several centuries, commonly dated to the period of roughly the
second half of the 2nd millennium BCE (the early Vedic period) in the Punjab (Sapta Sindhu) region of the Indian subcontinent.[35]

There are strong linguistic and cultural similarities between the Rigveda and the early Iranian Avesta, deriving from the Proto-Indo-Iranian times,
often associated with the Andronovo culture; the earliest horse-drawn chariots were found at Andronovo sites in the Sintashta-Petrovka cultural area
near the Ural Mountains and date to ca. 2000 BCE.[36]

[edit] Yajurveda

Main article: Yajurveda

The Yajurveda Samhita consists of archaic prose mantras and also in part of verses borrowed and adapted from the Rigveda. Its purpose was
practical, in that each mantra must accompany an action in sacrifice but, unlike the Samaveda, it was compiled to apply to all sacrificial rites, not
merely the Somayajna. There are two major groups of recensions of this Veda, known as the "Black" (Krishna) and "White" (Shukla) Yajurveda
(Krishna and Shukla Yajurveda respectively). While White Yajurveda separates the Samhita from its Brahmana (the Shatapatha Brahmana), the e
Black Yajurveda intersperses the Samhita with Brahmana commentary. Of the Black Yajurveda four major recensions survive (Maitrayani, Katha,
Kapisthala-Katha, Taittiriya).

[edit] Samaveda

Main article: Samaveda

The Samaveda Samhita (from sāman, the term for a melody applied to metrical hymn or song of praise[37]) consists of 1549 stanzas, taken almost
entirely (except for 78 stanzas) from the Rigveda.[23] Like the Rigvedic stanzas in the Yajurveda, the Samans have been changed and adapted for use
in singing. Some of the Rigvedic verses are repeated more than once. Including repetitions, there are a total of 1875 verses numbered in the
Samaveda recension translated by Griffith.[38] Two major recensions remain today, the Kauthuma/Ranayaniya and the Jaiminiya. Its purpose was
liturgical, as the repertoire of the udgātṛ or "singer" priests who took part in the sacrifice.

[edit] Atharvaveda

Main article: Atharvaveda

The Artharvaveda Samhita is the text 'belonging to the Atharvan and Angirasa poets. It has 760 hymns, and about 160 of the hymns are in common
with the Rigveda.[39] Most of the verses are metrical, but some sections are in prose.[39] It was compiled around 900 BCE, although some of its
material may go back to the time of the Rigveda,[40] and some parts of the Atharva-Veda are older than the Rig-Veda[39] though not in linguistic form.

The Atharvanaveda is preserved in two recensions, the Paippalāda and Śaunaka.[39] According to Apte it had nine schools (shakhas).[41] The
Paippalada text, which exists in a Kashmir and an Orissa version, is longer than the Saunaka one; it is only partially printed in its two versions and
remains largely untranslated.

Unlike the other three Vedas, the Atharvanaveda has less connection with sacrifice.[42][43] Its first part consists chiefly of spells and incantations,
concerned with protection against demons and disaster, spells for the healing of diseases, for long life and for various desires or aims in life.[39][44]

The second part of the text contains speculative and philosophical hymns.[45]

The Atharvaveda is a comparatively late extension of the "Three Vedas" connected to priestly sacrifice to a canon of "Four Vedas". This may be
connected to an extension of the sacrificial rite from involving three types of priest to the inclusion of the Brahman overseeing the ritual.[46]

The Atharvaveda is concerned with the material world or world of man and in this respect differs from the other three vedas. Atharvaveda also
sanctions the use of force, in particular circumstances and similarly this point is a departure from the three other vedas.

[edit] Brahmanas
Further information: Brahmanas

The mystical notions surrounding the concept of the one "Veda" that would flower in Vedantic philosophy have their roots already in Brahmana
literature, for example in the Shatapatha Brahmana. The Vedas are identified with Brahman, the universal principle (ŚBM 10.1.1.8, 10.2.4.6). Vāc
"speech" is called the "mother of the Vedas" (ŚBM 6.5.3.4, 10.5.5.1). The knowledge of the Vedas is endless, compared to them, human knowledge
is like mere handfuls of dirt (TB 3.10.11.3-5). The universe itself was originally encapsulated in the three Vedas (ŚBM 10.4.2.22 has Prajapati
reflecting that "truly, all beings are in the triple Veda").
[edit] Vedanta

Veda Vyasa (contemporary painting) attributed to have compiled the Vedas

Further information: Vedanta, Upanishads, and Aranyakas

While contemporary traditions continued to maintain Vedic ritualism (Śrauta, Mimamsa), Vedanta renounced all ritualism and radically re-
interpreted the notion of "Veda" in purely philosophical terms. The association of the three Vedas with the bhūr bhuvaḥ svaḥ mantra is found in the
Aitareya Aranyaka: "Bhūḥ is the Rigveda, bhuvaḥ is the Yajurveda, svaḥ is the Samaveda" (1.3.2). The Upanishads reduce the "essence of the
Vedas" further, to the syllable Aum (ॐ). Thus, the Katha Upanishad has:

"The goal, which all Vedas declare, which all austerities aim at, and which humans desire when they live a life of continence, I will tell you
briefly it is Aum" (1.2.15)

[edit] In post-Vedic literature

[edit] Vedanga

Main article: Vedanga

Six technical subjects related to the Vedas are traditionally known as vedāṅga "limbs of the Veda". V. S. Apte defines this group of works as:

"N. of a certain class of works regarded as auxiliary to the Vedas and designed to aid in the correct pronunciation and interpretation of the text and
the right employment of the Mantras in ceremonials."[47]
These subjects are treated in Sūtra literature dating from the end of the Vedic period to Mauryan times, seeing the transition from late Vedic Sanskrit
to Classical Sanskrit.

The six subjects of Vedanga are:

• Phonetics (Śikṣā)
• Ritual (Kalpa)
• Grammar (Vyākaraṇa)
• Etymology (Nirukta)
• Meter (Chandas)
• Astronomy (Jyotiṣa)

[edit] Parisista

Main article: Parisista

Pariśiṣṭa "supplement, appendix" is the term applied to various ancillary works of Vedic literature, dealing mainly with details of ritual and
elaborations of the texts logically and chronologically prior to them: the Samhitas, Brahmanas, Aranyakas and Sutras. Naturally classified with the
Veda to which each pertains, Parisista works exist for each of the four Vedas. However, only the literature associated with the Atharvaveda is
extensive.

• The Āśvalāyana Gṛhya Pariśiṣṭa is a very late text associated with the Rigveda canon.
• The Gobhila Gṛhya Pariśiṣṭa is a short metrical text of two chapters, with 113 and 95 verses respectively.
• The Kātiya Pariśiṣṭas, ascribed to Kātyāyana, consist of 18 works enumerated self-referentially in the fifth of the series (the Caraṇavyūha)
• The Kṛṣṇa Yajurveda has 3 parisistas The Āpastamba Hautra Pariśiṣṭa, which is also found as the second praśna of the Satyasāḍha
Śrauta Sūtra', the Vārāha Śrauta Sūtra Pariśiṣṭa and the Kātyāyana Śrauta Sūtra Pariśiṣṭa.
• For the Atharvaveda, there are 79 works, collected as 72 distinctly named parisistas.[48]

[edit] Puranas

Main article: Puranas

A traditional view given in the Vishnu Purana (likely dating to the Gupta period[49]) attributes the current arrangement of four Vedas to the mythical
sage Vedavyasa.[50]. Puranic tradition also postulates a single original Veda that, in varying accounts, was divided into three or four parts. According
to the Vishnu Purana (3.2.18, 3.3.4 etc.) the original Veda was divided into four parts, and further fragmented into numerous shakhas, by Lord
Vishnu in the form of Vyasa, in the Dvapara Yuga; the Vayu Purana (section 60) recounts a similar division by Vyasa, at the urging of Brahma. The
Bhagavata Purana (12.6.37) traces the origin of the primeval Veda to the syllable aum, and says that it was divided into four at the start of Dvapara
Yuga, because men had declined in age, virtue and understanding. In a differing account Bhagavata Purana (9.14.43) attributes the division of the
primeval veda (aum) into three parts to the monarch Pururavas at the beginning of Treta Yuga. The Mahabharata (santiparva 13,088) also mentions
the division of the Veda into three in Treta Yuga.[51]

[edit] Upaveda

The term upaveda ("applied knowledge") is used in traditional literature to designate the subjects of certain technical works.[52][53] Lists of what
subjects are included in this class differ among sources. The Charanavyuha mentions four Upavedas:

• Medicine (Āyurveda), associated with the Rigveda

• Archery (Dhanurveda), associated with the Yajurveda
• Music and sacred dance (Gāndharvaveda), associated with the Samaveda
• Military science (Shastrashastra), associated with the Atharvaveda

But Sushruta and Bhavaprakasha mention Ayurveda as an upaveda of the Atharvaveda. Sthapatyaveda (architecture), Shilpa Shastras (arts and crafts)
are mentioned as fourth upaveda according to later sources.

[edit] "Fifth" and other Vedas

Some post-Vedic texts, including the Mahabharata, the Natyasastra and certain Puranas, refer to themselves as the "fifth Veda".[54] The earliest
reference to such a "fifth Veda" is found in the Chandogya Upanishad. "Dravida Veda" is a term for canonical Tamil Bhakti texts.[citation needed]

Other texts such as the Bhagavad Gita or the Vedanta Sutras are considered shruti or "Vedic" by some Hindu denominations but not universally
within Hinduism. The Bhakti movement, and Gaudiya Vaishnavism in particular extended the term veda to include the Sanskrit Epics and
Vaishnavite devotional texts such as the Pancaratra.[55]

[edit] Western Indology