The Vedic literature is the supreme wealth of the people of India. Without contemplating the Vedas, an Indian cannot truly reflect on the nation, dharma, or culture. Our Indian tradition is rooted in the Vedic tradition. It is difficult to estimate how ancient this Vedic literature is, for till today, no definitive proof regarding its exact age has been found. Dr. Winternitz says, “No power on earth can decide the date.” Various learned scholars have expressed differing estimates regarding how ancient the Vedas are, and it is difficult to arrive at a firm conclusion. However, certainly, this Vedic literature is not from recent times. Scholars from around the world agree that the Vedas are the first notes that have emerged from the Veena (musical instrument) of Goddess Sarasvati.
The Rigveda is the most ancient literature in the world. This Vedic literature is not only the incomparable treasure of Indians, but of the entire human race; it is a unique gift bestowed upon us by the divine. If one wants to have a coherent discussion on Vedanta, one must first understand the Vedas. Some people have tried to contemplate Vedanta while setting the Vedas aside, but then such a contemplation remains incomplete. In fact, the word “Veda” is inherently contained within the word “Vedanta” itself. When we speak of Vedanta as the description of the highest peak of philosophical reflection, its foundation is the Vedas; without knowing the foundation, how will we know the form of the peak? Therefore, it is necessary first to make an effort to understand the Vedas.
We all know that there are four Vedas, known as Rigveda, Yajurveda, Samaveda, and Atharvaveda. Although these four names are distinct, in reality, the Veda was one, is one, and shall remain one. Because the term “Veda” refers to the entire collective compendium of Vedic hymns (mantras). It is difficult for a single person to memorize the entire Veda, and recognizing this, it was divided into four parts. Considering that the retentive power of the common man is limited in the Kali Yuga, Lord Vedavyasa divided the single Veda into four sections so that people could memorize at least one portion or study at least one part. It was as if he categorized scattered papers and prepared four ‘files’ for the convenience of the people. Because of this great act, he came to be known by the name “Vedavyasa” (the one who classified the Vedas).
Of course, the number of Vedas is not limited to these four texts alone. As I mentioned earlier, the Veda is one; yet, the Vedas are also infinite. Upanishadic sages say: अनन्ता वै वेदाः। — The Vedas are indeed infinite. The Veda is one and yet infinite because there are countless branches of Vedic mantras and knowledge. The texts through which we have gained the essential essence of all these Vedic hymns are the Vedas. Thus, Veda is not merely a single text. When we study these Vedas from a special perspective, we see that they teach us the secret, or means, by which a human being attains success in life. What exactly is a “Veda”? While analysing this, the great commentator on the Vedas, Sayanacharya, says:
इष्टप्राप्ति-अनिष्ट परिहारयोः अलौकिकम् उपायम् यो ग्रंथो वेदयति सः वेदः ।
That is to say, those supreme texts which guide us toward the attainment of the desired and the removal of the undesired are called the Vedas. Every person in this world wishes that their desires be fulfilled. Who does not feel that they should obtain what they like? Everyone wants the food they receive to be good. Everyone wants to acquire abundant wealth. Everyone feels that not a single mishap should occur in their life, and if one does, it should be mitigated. In fact, life itself is the name given to the tireless efforts we put in to ensure that things happen per our wishes and not against them. To gain what is wanted and to avoid what is unwanted, people continuously employ various kinds of remedies.
Some strive to acquire wealth. Some toil for the attainment of knowledge. Some people apply various remedies to free themselves from disease. In short, one continues to strive throughout one’s life for the attainment of the desired and the removal of the undesired. However, I do not attain what I strive for. Neither can I avert what I wish to. My efforts to ward it off go in vain. In such moments, I can seek the cooperation of various divine powers from the subtle world. The texts that provide me with the knowledge of how to obtain the cooperation of these divine powers are called the Vedas.
This knowledge about the Veda is extremely necessary. Oftentimes, the Veda is perceived merely as literature. While it is true that the Vedas possess all the qualities of great literature and contain history as well, it would be a mistake to limit them to these categories. The Vedas possess the power to make our entire life blissful. The profoundly esoteric (Gudha), and they can be used for divine purposes. By performing sadhana for many years in seclusion in the ashram at Pondicherry and by contemplating on the Vedas, Yogi Aurobindo concluded that grasping the secret of the Vedas is not within the capacity of an ordinary person. These Vedas are texts endowed with many types of sciences. The mantras of the Veda are an assemblage of diverse kinds of vibrations, such as that, through their japa or through specific modes of recitation, many things can be obtained.
These mantras of the Vedas are the very foundation of our dharmic life and the starting-point of our national consciousness. It is our firm belief that the Vedas are Apaurusheya (not of human origin). They have no individual creator.
This statement of mine can be interpreted on different levels in different ways, but that is not the main subject of the present article. The first part of the Veda is called Samhita, the second part is called Brahmana, the third part is called Aranyaka, and the fourth part is called Upanishad. The traditional definition of the Veda is that both the Mantras (Samhitas) and the Brahmanas together constitute the Veda. However, some brothers from the Arya Samaj do not consider the Brahmana portion as part of the Veda. In their view, only the Samhita texts should be called the Vedas.
Let’s describe Samhita, Brahmana, and Aranyaka each in one sentence. Samhitas contain the basic mantras of prayer. Brahmana contains the narratives connected with these mantras and explain the viniyoga (the practical application or ceremonial use) of those mantras. The Aranyakas contain certain contemplation. In the Upanishads, the ultimate and highest reflection on human life is found, and that is what is called Vedanta, or in other words, the conclusion or essence of the Vedas is Vedanta. Gurudev Ranade used to say: “Vedanta is the culmination of Indian thought!” When we speak of Vedanta, the description of which texts are included is found within the Upanishad.
Fundamentally, the Upanishads themselves are called Vedanta: वेदान्तो नाम उपनिषत् प्रमाणम्। — The Upanishads are the authoritative source of Vedanta. The Upanishads and the Brahma Sutras form the very foundation of Vedanta. If we consider the entire corpus, there are approximately two hundred Upanishads. However, the ones on which Adi Shankaracharya wrote commentaries are considered the most prominent because they are the most ancient. These include the Isha, Kena, Katha, Prashna, Mundaka, Mandukya, Chandogya, Brihadaranyaka, and Taittiriya Upanishads. There are also Upanishads composed in the medieval period, but the word “Vedanta” is used primarily to refer to these ancient Upanishads, which are considered principal and the most authoritative Upanishads.
There is one astonishing thing about the Upanishads. If we begin to contemplate what exactly has been stated in them, or if we study them from that perspective, we realize that what is said in one Upanishad is sometimes exactly the opposite of what is said in another. This paradox within the Upanishads is found in several places among their mantras. Therefore, there was a need for a single text that would set forth what exactly the Upanishads as a whole intend to convey. This work was accomplished by Lord Vedavyasa in the Brahmasutra. ब्रह्मसूत्रपदैश्चैव हेतुमद्भिर्विनिश्चितैः – this sutra-like description in the Bhagavadgita determines the definite, harmonized meaning of the Upanishad mantras and shows the perspective from which Vedanta should be viewed, along with the reconciliation of its apparent inner contradictions.
Following the Upanishads and the Brahmasutras comes the Bhagwad Gita, which is well-known to us all. It is described as:
सर्वोपनिषदो गावो दोग्धा गोपालनन्दनः ।
पार्थो वत्सः सुधीर्भोक्ता दुग्धं गीतामृतं महत् ॥
Having made Arjuna the calf, Bhagavan drew the milk in the form of the Bhagwad Gita, from the cows in the form of the various Upanishads, and bestowed it upon us. The Upanishads, the Brahmasutras, and the Bhagwad Gita – these three texts are regarded as the prasthana-trayi of Vedanta. Collectively, these three are referred to as “Vedanta.”
