The Vedas

The Vedas are the religious texts which inform the religion of Hinduism (also known

as Sanatan Dharma meaning “Eternal Order” or “Eternal Path”). The term veda means
“knowledge” in that they are thought to contain the fundamental knowledge relating to the
underlying cause of, function of, and personal response to existence.

They are considered among the oldest, if not the oldest, religious works in the world. They
are commonly referred to as “scripture”, which is accurate in that they can be defined as holy
writ concerning the nature of the Divine.

The Vedas existed in oral form and were passed down from master to student for generations
until they were committed to writing between c. 1500 - c. 500 BCE (the so-called Vedic
Period) in India. They were carefully preserved orally as masters would have students
memorize them forwards and backwards with emphasis on exact pronunciation in order to
keep what was originally heard intact.

The Vedas are therefore regarded as Shruti in Hinduism meaning “what is heard” as
contrasted with other texts designated Smritis (“what is remembered”), accounts of great
heroes and their struggles in works such as the Mahabharata, Ramayana, and Bhagavad
Gita (although some sects of Hinduism regard the Bhagavad Gita as Shruti). 

The texts which make up the Four Vedas are

 Rig Veda
 Sama Veda
 Yajur Veda
 Atharva Veda
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 Each of these is further divided into types of text included within them:

 Aranyakas – rituals, observances

 Brahmanas – commentaries on said rituals
 Samhitas – benedictions, prayers, mantras
 Upanishads – philosophical narratives and dialogues

The Upanishads are the best known and most often read of the Vedas because their discourse
is presented in dialogue/narrative form and they were the first to be translated into other
languages. The four Vedas, conversely, are considered the literal sounds of the Divine which,
when recited or sung, recreate the primal vibrations of the universe. Accordingly, they are
actually impossible to translate and what one reads in a translation should be understood as a
paraphrase at best.
As noted, adherents of Sanatan Dharma (Hinduism) believe the Vedas have always existed.
The Vedas, then, are thought to reproduce the exact sounds of the universe itself at the
moment of creation and onwards and so take the form, largely, of hymns and chants. In
reciting the Vedas, one is thought to be literally participating in the creative song of the
universe which gave birth to all things observable and unobservable from the beginning of
time. The Rig Veda sets the standard and tone which is developed by the Sama Veda and
Yajur Veda while the last work, Atharva Veda, develops its own vision which is informed by
the earlier works but takes its own original course.
Rig Veda: The Rig Veda is the oldest of the works comprised of 10 books (known as
mandalas) of 1,028 hymns of 10,600 verses. These verses concern themselves with proper
religious observance and practice, based on the universal vibrations as understood by the

sages who first heard them, but also address fundamental questions regarding existence.
Koller comments:This philosophical reflection characterizes the essence of Hinduism in that
the point of personal existence is to question it as one moves from the basic needs of life
toward self-actualization and union with the Divine. The Rig Veda encourages these kinds of
questions through hymns to various gods – Agni, Mitra, Varuna, Indra, and Soma notably –
who would eventually be seen as avatars of the Supreme Over Soul, First Cause, and source
of existence, Brahman. According to some schools of Hindu thought, the Vedas were
composed by Brahman whose song the sages then heard.

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 Sama Veda: The Sama Veda (“Melody Knowledge” or “Song Knowledge”) is a work of
liturgical songs, chants, and texts meant to be sung. The content is almost wholly derived
from the Rig Veda and, as some scholars have observed, the Rig Veda serves as the lyrics to
the melodies of the Sama Veda. It is comprised of 1,549 verses and divided into two sections:
the gana (melodies) and the arcika (verses). The melodies are thought to encourage dance
which, combined with the words, elevates the soul.

Yajur Veda: The Yajur Veda (“Worship Knowledge” or “Ritual Knowledge”) consists of
recitations, ritual worship formulas, mantras, and chants directly involved in worship services.
Like the Sama Veda, its content derives from the Rig Veda but the focus of its 1,875 verses is
on the liturgy of religious observances. It is generally regarded as having two “sections”
which are not distinct parts but characteristics of the whole. The “dark Yajur Veda” refers to
those parts which are unclear and poorly arranged while the “light Yajur Veda” applies to the
verses which are clearer and better arranged.

Atharva Veda: The Atharva Veda (“knowledge of Atharvan”) differs significantly from the
first three in that it concerns itself with magical spells to ward off evil spirits or danger,
chants, hymns, prayers, initiation rituals, marriage and funeral ceremonies, and observations
on daily life. The name is thought to derive from the priest Atharvan who allegedly was well-
known as a healer and religious innovator. It is thought that the work was composed by an
individual (possibly Atharvan but not likely) or individuals about the same time as the Sama
Veda and Yajur Veda (c. 1200-1000 BCE). It is comprised of 20 books of 730 hymns some of
which draw on the Rig Veda. The nature of the work, the language used, and the form it takes
has caused some theologians and scholars to reject it as an authentic Veda. In the present day,
it is accepted by some but not all Hindu sects on the grounds that it deals with later
knowledge which is remembered, not the primordial knowledge that was heard.

Embedded in each of these works are the other types mentioned above – the Aranyakas,
Brahmanas, Samhitas, and Upanishads – which could be considered glosses, extensions, or
commentaries on the actual text.

The Upanishads are considered the “end of the Vedas” as in the last word on the texts. The
term Upanishads means to “sit down closely” as a student would with a master to receive
some information not intended for the rest of the class. The Upanishads in each of the Vedas
comment on the text or illustrate it through dialogue and narrative thereby clarifying difficult
or obscure passages or concepts.

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 Conclusion

The Vedas, especially the Upanishads, would eventually form the foundational understanding
of Sanatan Dharma and provide direction and purpose in the lives of adherents. It came to be
understood that there was a single entity, Brahman, who not only created existence but was
existence itself. As this entity was too great to be comprehended by human beings, he
appeared as avatars such Brahma (the creator), Vishnu (the preserver) and Shiva (the
destroyer) as well as a host of other deities all of which were actually Brahman. The purpose
of a human life was to recognize one's higher self (the Atman) and perform the dharma (duty)
one had been given with the proper karma (action) in order to free one's self from the cycle of
rebirth and death (samsara) which was characterized by the suffering and loss one
experienced in the physical world. Once an individual had broken these bonds, that
person's Atman returned to Brahman and eternal peace.

YOGA
Yoga is a perfect practical system of self-culture. Yoga is an exact science. It aims at the
harmonious development of the body, the mind and the soul. Yoga is the turning away of the
senses from the objective universe and the concentration of the mind within. Yoga is eternal life
in the soul or spirit. Yoga aims at controlling the mind and its modifications. The path of Yoga is
an inner path whose gateway is your heart.

Yoga is the discipline of the mind, senses and physical body. Yoga helps in the co-ordination and
control of the subtle forces within the body. Yoga brings in perfection, peace and everlasting
happiness. Yoga can help you in your business and in your daily life. You can have calmness of
mind at all times by the practice of Yoga. You can have restful sleep. You can have increased

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energy, vigour, vitality, longevity and a high standard of health. Yoga transmutes animal nature
into divine nature and raises you to the pinnacle of divine glory and splendour.

The practice of Yoga will help you to control the emotions and passions and will give you power
to resist temptations and to remove the disturbing elements form mind. It will enable you to keep
a balanced mind always and remove fatigue. It will confer on you serenity, calmness and
wonderful concentration. It will enable you to hold communion with the Lord and thus attain
the summum bonum of existence.

Karma Yoga
Karma Yoga is selfless service unto humanity. “Your duty is to work incessantly but not to
expect the fruits thereof.” This is the central teaching of the Gita.

A Karma Yogi should have an amiable, loving, social nature. He should have sympathy,
adaptability, self-restraint, tolerance, love and mercy. He should adjust himself to the ways
and habits of others. He should be able to bear insult, harsh words, criticism, pleasure and
pain, heat and cold.
Karma Yoga prepares the mind for the reception of light and knowledge. It expands the heart
and breaks all barriers that stand in the way of oneness or unity. Karma Yoga is an effective
Sadhana for Chitta Suddhi or purity of heart. Therefore, do selfless service constantly.

Hatha Yoga
Hatha Yoga relates to the restraint of breath (Pranayama), Asanas, Bandhas and Mudras. ‘Ha’
and ‘tha’ mean the union of the sun and the moon, union of Prana and Apana Vayus. ‘Hatha’
means any tenacious practice till the object or end is achieved. Trataka, standing on one leg,
(a kind of Tapas) and similar poses are all Hatha Yoga practices. Hatha Yoga is inseparable
from Raja Yoga. Raja Yoga begins where Hatha Yoga ends. Raja Yoga and Hatha Yoga are
interdependent. Raja Yoga and Hatha Yoga are the necessary counterparts of each other. No
one can become a perfect Yogi without a knowledge and practice of both the Yogas. Hatha
Yoga prepares the student to take up Raja Yoga.

A Hatha Yogi starts his Sadhana with body and Prana; a Raja Yogi starts his Sadhana with
his mind; a Jnana Yogi starts his Sadhana with Buddhi or intellect and will.

A Hatha Yogi gets Siddhis (psychic powers) by uniting Prana and Apana and by taking the
united Prana-Apana through the six Chakras (centres of spiritual energy) to Sahasrara at the
crown of the head. A Raja Yogi gets Siddhis by Samyama, i.e., combined practice of
Dharana, Dhyana and Samadhi at one time. A Jnana Yogi exhibits Siddhis through pure will
or Sat-Sankalpa. A Bhakta gets Siddhis through self-surrender and the consequent descent of
grace. Kriyas, viz., Neti, Dhauti, Nauli, Basti, Tratak and Kapalabhati belong to Hatha Yoga.

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Yoga Asanas
The practice of Asanas controls the emotions, produces mental peace, distributes Prana
evenly throughout the body and different systems, helps in maintaining healthy functioning
of the internal organs, gives internal massage to the various abdominal organs. Physical
exercises draw the Prana (energy) out but the Asanas send the Prana in. The practice of
Asanas cures many diseases and awakens Kundalini Sakti. These are the chief advantages in
the Yogic system of exercises which no other systems have.

Pranayama
Pranayama is an exact science. It is the fourth Anga or limb of Ashtanga Yoga. It is the
regulation of breath or control of Prana.
Pranayama steadies the mind, augments the gastric fire, energises digestion, invigorates the
nerves, destroys the Rajas, destroys all diseases, removes all laziness, makes the body light
and healthy and awakens Kundalini.
Prana and mind are intimately related to each other. If you control Prana, the mind will also
be controlled. If you control the mind, the Prana will be automatically controlled. Prana is
related to mind, and through it to will and through will to the individual soul and through
individual soul to the Supreme Soul.

Raja Yoga
Raja Yoga is an exact science. It aims at controlling all thought-waves or mental
modifications. It concerns with the mind, its purification and control. Hence it is called Raja
Yoga, i.e., king of all Yogas. It is otherwise known as Ashtanga Yoga i.e., Yoga with eight
limbs.

The eight limbs of Ashtanga Yoga are: Yama (self-restraint), Niyama (religious
observances), Asana (posture), Pranayama (restraint of breath), Pratyahara (abstraction of
senses), Dharana (concentration), Dhyana (meditation) and Samadhi (super-conscious state).
Yama is practice of Ahimsa (non-injury), Satya (truthfulness), Asteya (non-stealing),
Brahmacharya (celibacy) and Aparigraha (non-covetousness) in thought, word and deed. This
is the foundation of Yoga.

Bhakti Yoga
The term ‘Bhakti’ comes from the root ‘Bhaj’ which means ‘to be attached to God.’ Bhakti is the
form of supreme love towards God. It is love for love’s sake. The devotee wants God and God

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alone. There is no selfish expectation here. Bhakti is of the nature of nectar. It is the spontaneous
outpouring of love towards God. It is pure unselfish love or Suddha Prem. It is the sacred higher
emotion with sublime sentiments that unites the devotee with the Lord. It has to be experienced
by the devotees.

Bhakti is the basis of all religious life. Bhakti destroys Vasanas and egoism. Bhakti elevates the
mind to magnanimous heights. Bhakti is the master-key to open the chambers of wisdom. Bhakti
culminates in Jnana. Bhakti begins in two and ends in one. Para Bhakti and Jnana are one.

Japa Yoga
Japa is the repetition of any Mantra or name of the Lord. In this Iron Age, Japa is an easy way
for God-realisation. Tukaram, Prahlada, Valmiki, Dhruva and several others attained
salvation by Japa alone.
There are three kinds of Japa, viz., verbal or loud Japa (Vaikhari), semi-verbal Japa or
humming (Upamsu), and mental Japa or silent repetition through mind (Mansic). Mental Japa
is more powerful. It gives a reward ten thousand times more than the loud Japa. When the
mind wanders aimlessly take to loud Japa.
Japa must become habitual. It must be done with Sattvic or divine Bhava or feeling, purity,
Prema and Sraddha. There is an indescribable power or Achintya Sakti in the names of God
or Mantra. Every name is filled with countless Saktis or potencies.
Practice of Japa removes the impurities of the mind, just as soap cleanses the cloth of its
impurities. Be regular in your Japa. Japa destroys the sins and brings the devotee face to face
with God.

Sankirtan Yoga
Sankirtan is singing God’s name with feeling (Bhava), love (Prema) and faith (Sraddha). In
Sankirtan people join together and sing God’s name collectively in a common place. Sankirtan is
one of the nine modes of Bhakti. You can realise God through Kirtan alone. This is the easiest
method for attaining God-consciousness in Kali Yuga or the Iron Age “Kalau Kesava-
Kirtanat”.

When several people join together and practise Sankirtan, a huge spiritual current or Mahasakti is
generated. This purifies the heart of the aspirants and elevates them to the sublime heights of
divine ecstasy or Samadhi. The powerful vibrations are carried to distant places. They bring
elevation of mind, solace, strength to all people and work as a harbinger of peace, harmony and
concord. They annihilate hostile forces and quickly bring peace and bliss to the whole world.

Kirtan destroys sins, Vasanas and Samskaras, fills the heart with Prem and devotion and brings
the devotee face to face with God.Akhanda Kirtan is very powerful. It purifies the heart.

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