Shastras

Vedas, Smritis, Puranas and Itihasas constitute the basic authoritativ scriptures of Sanatan Dharma(popularly known as Hindu Dharma).They are called Shastras. Itihasas refer to Ramayan and Mahabharat. There are 18 puranas and 18 upapuranas and they include a variety of subjects including creation, epochs, lineages of celebrated kings, history, geography, astronomy, tantra etc. Smritis are religious codes. About 21 Smritis are now extant and chief among them is Manusmriti. Vedas constitute the original source and final authority. The three most important scriptures known as Prasthanatrayi are Vedas, Bhagavadgita and Brahmasutras. Brahamasutras reconcile or harmonize apparent inconsistencies and contradictions in the Upanishads—a part of the Vedas. Chapters 23 to 40 in the Bhishmaparva of Mahabharata are known as Bhagavadgita. It is considered as the quintessence of the Upanishads. Vedas are also known as Shrutis or Nigama. In ancient times they were known as Agamas.But that name is now used for denoting the Tantras. There is also extensive supplementary literature collectively known as Vedangas and Upangas. All these are included in the broad term Shastras.

Vedas

Tradition holds that Vedas are eternal. They manifested in the exhalation of the Lord. The Lord created the entire Universe from the Vedas .The Vedas disappear at the time of Great Dissolution. They are received at the time of Creation by the Rishis (Seers) through their penance and the grace of Lord Creator. The Rishis are not thus the authors of the Vedas. That is why Vedas are called Apourusheya (of non –human origin). The Vedas contain all knowledge and the source of all the knowledge is the Lord. Whatever knowledge exists, that is already in the Vedas and that which is not in the Vedas does not exist. The word Vedas is derived from the root Vid It carries three meanings namely to know, to become and to acquire. All these meanings apply to the Vedas. The uniqueness of the Vedas does not lie in direct sensory or inferential knowledge. It lies in the extra-sensory, intuitional or transcendental knowledge. Vedas are the only source for that knowledge which is not limited by time, space and causality.
Tradition also holds that there was only one Veda in the ancient times. Later on Sage Vyasa divided the one Veda into four parts for convenience in study, memorization and recitation. These four parts were distributed to his four disciples. The part received by Sage Paila is known as Rigveda; the part received by Sage Vaishampayana is known as Yajurveda; the part received by Sage Jaimini is known as Samaveda and the part received by Sage Sumantu is known as Atharvaveda. Later on Sage Yajnavalkya received Yajurveda directly from the Sun God. As a result Vaishampayana’s Yajurveda came to be known as Krishna Yajurveda and Yajnavalkya’s Yajurveda came to be known as Shukla Yajurveda. These five sages are known as the founders (Pravartak) of their respective Vedas. Each Veda had a number of Shakhas (branches). These branches are attributed to the sages who continued the tradition of respective Vedas from the founder onwards. These branches were identified due to different recensions, and difference in contents. Rigveda had 20 branches ,Shukla Yajurveda 15, Krishna Yajurveda 86, Samaveda 1000 and Atharvaveda 9 branches. Most of these branches have disappeared for want of practitioners of those branches. The currently surviving branches are as follows: Rigveda—Shakal shakha; Maitrayani shakha is the oldest branch of Yajurveda and it is considered as unattached with the label of Shukla or Krishna ; Krishna Yajurveda – Taittiriya shakha and Katha shakha; Shukla Yajurveda—Madhyandin Vajasaneyi shakha and Kanva shakha; Samaveda – Kauthumi shakha Ranayaniya shakha and Jaimini shakha and Atharvaveda–Shounakiya shakha and Pippalada shakha.

Sub –Divisions of Vedas

There are four sub-divisions of each Veda and they are known as Samhitas, Brahamanas, Aranyakas and Upanishads. Samhitas are the basic or seminal texts. The other three more or less elucidate or elaborate on the Samhitas. The Samhitas consist of Mantras (Hymns). Mantras are of three kinds-Ruch is metrical and intended to be loudly recited. The mantras in Rigveda Samhita are called Richas. Yajus is in prose and muttered in low tone. They are in Yajurveda Samhita. Saman is metrical and intended for chanting . They are in Samaveda. Atharvaveda contains both Ruchas and Yajus. The ancient seers were careful to calculate and note down the mantras in each Samhita. The total number of Mantras in each Samhita are as follows: Rigveda Samhita 10552(10853 including the Khila suktas portions), Yajurveda’s Maitrayani Samhita 3144, Madhyandin Vajasaneyi Samhita of Shukla Yajurveda 3988, Kanva Samhita of Shukla Yajurveda 2086, Taittiriya Samhita of Krishna Yajurveda 2198, Kathak Samhita of Krishna Yajurveda 3028, Samaveda Samhita 1875, and Atharvaveda Samhita 5977 mantras. Along with the Mantras of the Samhitas, their Rishis (seers) Chhandas (metres) Devatas(Deities) and Swaras (accents) also manifested. It is necessary to recite the names of each Rishi, Chhand and Devata while reciting the concerned sukta or mantra, thus expressing our gratitude to them.
Brahmanas are not metrical. The known Brahmanas are as follows: Aitareya, Shankhayana and Kaushitaki of Rigveda; Shatapatha of Shukla Yajurveda; Taittiriya of Krishna Yajurveda; Tandya and Panchavimsha of Samaveda and Gopatha of Atharvaveda. Aranyakas are generally connected with Brahmanas and are found at the end of Brahamanas or as annexures, appendices to them. They are as follows :Aitareya of Rigveda, Maitrayaniya of Yajurveda, Brihadaranyaka of Shukla Yajurveda, Taittiriya of Krishna Yajurveda etc. The Upanishads deal with Karma (works), Upasana (meditations) and Jnana (knowledge) but primarily on the Jnana or Brahmavidya. The ten principal Upanishads are as follows: Rigveda—Aitareya; Yajurveda-(shukla) Isavasya and Brihadaranyaka; Yajurveda(Krishna) Taittiriya and Katha; Samaveda- Kena and Chhandogya and Atharvaveda–Prashna, Mundak and Mandukya. There are 188 Upanishads available at present. Besides there are four Upavedas – Ayurveda of Rigveda, Dhanurveda of Yajurveda, Gandharvaveda of Samaveda and Arthashastra of Atharvaveda. Sanskrit commentaries are available mostly on Samhitas and Upanishads only.

Ideal Guides

The four Vedas constitute an integral whole. They are ideal guides to help achieve the four principal goals of human life namely Dharma, Artha, Kama and Moksha. According to Pandit Satavlekar, Rigveda is a collection of precious thoughts and leads to purity in thinking. He calls it Suvichar Veda Yajurveda leads one towards good deeds and purity in action. He calls it Satkarma Veda Samaveda is a collection of excellent prayers and meditations. It develops purity in worship and meditation. He calls it Upasana Veda Atharvaveda helps develop equanimity. It may be called Samatva Veda. These are steps of the ladder taking one to overall fulfillment in life. The Upanishads say: Whatever one thinks, he speaks
Whatever one speaks, leads to action
Whatever one’s actions, accordingly the results.
For ages the lofty contents of the Vedas have continued to inspire, to lead to creativity and superb achievements in this world and beyond. Manu has rightly declared, Vedokhilo Dharma moolam. Vedas are the fount of Dharma, right conduct, peace and equanimity.