The Vedas tell the facts concerning human creatures (jivas), the cosmos (Jagat), and God (Isvara), incomprehensible to the sense-organs. They define Brahman’s essence and qualities, His truth, and embodiments, His forces, and aspects. They often explain the formation, survival, and final destruction of the cosmos, and existence (Prakriti) changes and modifications.

The Vedas’ origins may be traced back to the Vedic period

Even while it is impossible to determine when the oldest pieces of the Vedas first came into existence, it is apparent that they are among the very first written knowledge writings to be created by mankind. Due to the fact that the ancient Hindus did not preserve any historical records of their religious, literary, and political realizations, it is impossible to pinpoint the exact time during which the Vedas were composed.

Historians make a lot of educated predictions, but none of them are guaranteed to be correct. However, it is believed that the first known Vegas dates back to around 1700 BCE, which corresponds to the late Bronze Age.

Who Was the Author of the Vedas?

According to tradition, the treasured writings of the Vedas were not composed by humans, but rather by God, who taught the Vedic hymns to the sages, who then passed them down through centuries via word of mouth to the next generation.

Another version holds that the hymns were “revealed,” to the sages, who were known as the seers or “mantradrasta” of the hymns, after they had received them from the gods. Around the reign of Lord Krishna, Vyasa Krishna Dwaipayana was primarily responsible for the official recording of the Vedas (c. 1500 BC)

The Vedas are divided into four categories

Vedas are divided into four sections: the Rig-Veda, the Sama Veda, the Yajur Veda, and the Atharva Veda, with the Rig-Veda acting as the primary text. The Rig Veda is divided into four sections: The four Vedas are referred to as the “Chathurveda,” and the first three Vedas—the Rig Veda, the Sama Veda, and the Yajur Veda—are in complete agreement with one another in terms of form, language, and content.

The Vedas are organized in a certain way

In each Veda, there are four sections: the Samhitas (hymns), the Brahmanas (rituals), the Aranyakas (theologies), and the Upanishads (sacred texts or scriptures) (philosophies). The Samhita is a collection of mantras or hymns that are sung or chanted.

A set of ceremonial books known as the Brahmanas include precepts and religious obligations. Each Veda has a number of Brahmanas associated with it.

In order to serve as objects of meditation for ascetics who dwell in woods and deal with mysticism and symbolism, the Aranyakas (forest scriptures) are intended to be made available.

It is because of this that the Upanishads are referred to as the “Vedanta,” or the end of the Vedas since they are considered to be the last chapters of the Veda. The Upanishads are the core of Vedic teachings, and they contain the substance of those beliefs.

The Vedas is known as the “Mother of All Scriptures”

Despite the fact that the Vedas are seldom read or understood today, even by the devoted, they are without a doubt the foundation of the global religion, or “Sanatana Dharma,” that all Hindus adhere to and practice.

Those who are serious scholars of religious tradition and spirituality across all cultures, on the other hand, study the Upanishads, which are considered to be foundational writings within the corpus of mankind’s wisdom traditions.

For thousands of years, the Vedas have guided our religious path, and they will continue to do so for many more generations to come. And they will continue to be the most complete and global of all ancient Hindu texts for the foreseeable future.

The Rig Veda is known as “The Book of Mantras”

In ancient India, the Rig Veda was a collection of inspired songs or hymns that served as a primary source of knowledge about the Rig Vedic culture. It is the oldest book in any Indo-European language and includes the earliest version of all Sanskrit mantras, which date back to 1500 BCE to 1000 BCE. It is also the oldest book in any Indo-European language. Some experts believe that the Rig Veda was written between 12000 and 4000 BCE.

The Rig-Vedic’samhita’ or collection of mantras is comprised of 1,017 hymns or’suktas,’ each of which contains approximately 10,600 stanzas, divided into eight ‘astakas,’ each of which contains eight ‘adhayayas,’ or chapters, which are further subdivided into various groups.

The Rig-Vedic’samhita’ or collection of mantras is comprised The hymns are the creation of a large number of writers, or seers, who are collectively referred to as ‘rishis.’ Atri, Kanwa, Vashistha, Vishwamitra, Jamadagni, Gotama, and Bharadwaja are the principal seers who have been identified: Vashistha, Vishwamitra, Jamadagni, Gotama, and Bharadwaja.

The Rig Veda is a detailed description of the social, religious, political, and economic history of the Rig-Vedic civilization, including its origins and development. However, even if some of the songs of the Rig Veda are monotheistic in nature, naturalistic polytheism and monism may be observed in the religion of the Rig Veda.

Sama Veda, Yajur Veda, and Atharva Veda are three Vedic texts that were composed later than the Rig Veda and are regarded as belonging to the Vedic era.

The Sama Veda is known as “The Book of Songs.”

The Sama Veda is a collection of melodies (‘saman’) that is strictly for liturgical use. The hymns of the Sama Veda, which were utilized as musical notes, were nearly entirely derived from the Rig Veda and do not include any teachings that are unique to themselves. As a result, the text is a condensed form of the Rig Veda.

According to Vedic Scholars, if the Rig Veda is the word, the Sama Veda is the song or the meaning; if the Rig Veda is the knowledge, the Sama Veda is the fulfillment of that knowledge; and if the Rig Veda is the woman, the Sama Veda is her husband, to name a few examples.

The Yajur Veda is known as “The Book of Rituals”

A liturgical collection, the Yajur Veda was created to satisfy the needs of ceremonial religion, and it is included in this collection. The Yajur Veda functioned as a practical manual for priests who performed sacrificial deeds while murmuring concurrently the prose prayers and the sacrificial formulas (‘yajus’), as described in the Vedic text. It is reminiscent of the “Book of the Dead” from ancient Egypt.

There are no less than six full recessions of the Yajur Veda, which are Madyandina, Kanva, Taittiriya, Kathaka, Maitrayani, and Kapishthala, to name a few examples.

The Atharva Veda is known as “The Book of Spells”

This is the last of the Vedas, and it is radically distinct from the previous three Vedas. It is second only to the Rig Veda in terms of historical and sociological significance. This Veda is infused with a distinct spirit. Its hymns have a more diversified nature than those of the Rig Veda, and they are also more straightforward in their wording.

Many academics, in fact, do not believe it to be a part of the Vedas in any way. The Atharva Veda is composed of spells and charms that were popular at the time of its composition, and it provides a more complete picture of Vedic culture.

The Understanding of the Upanishads

The Upanishads often discuss the nature of the human soul (jiva), its creation and fate, its slavery, and its liberation. The bond between matter and spirit, between Nature, the cosmos, and living beings, also belongs to the Upanishad subject matter.

Such issues refer to a supersensual domain that is unknowable to the everyday state of consciousness of an individual. Yet a man’s weal and woe, and good and bad, rely in a specific way on his understanding of these issues. For in a true man is embedded much deeper than the senses would see.

Much because only a limited portion of an ocean is apparent, so the senses may reach just a small portion of man, no matter how magnified they might be. Therefore the answer to many of our most important problems will come from regions outside the reach of the ordinary faculty of thought.

According to the Mundaka Upanishad, two types of knowledge should be acquired: the apara (below) and the Para (higher). The lower is made of the four Vedas (i.e., their ritualistic portions) and their six auxiliaries. It deals with the world and is amazing. The rishis [sages] accepted the value of lesser awareness. It is beneficial to the material health of a man, but its consequences are impermanent.

The Higher Knowledge is that which renders clear the Imperishable Material. The Indo-Aryan seers gave this Imperishable Material the name Brahman; thus the Higher Awareness was also called Brahmavidya, the Awareness of Brahman; and this is the information to which the general name Upanishad was provided.

Brahmavidya was deemed the foundation for all other types of knowledge sarvavidyapratishiha. The rishis and yogis made the fragmented mind one-pointed by removing the senses from the external artifacts. This concentrating activity currently infused it with keenness, scope, and new strength, and as focus capacity grew, the seeker became mindful of deeper phases of life.

Instinct, intention, perception, or higher awareness the three information instruments are all separate aspects of the same mind. Only yoga will grant a man the profound depth of comprehension from which the supramental truths can be grasped. In yoga the rishis became adepts.

Therefore their souls have become accessible to the mysteries of life and the cosmos. The article on this website contains material or strategy for attaining self-knowledge which contributes to self-realization which is the only path to redemption or salvation.

The term Veda means information. The Vedas, the most widely respected Hindu scriptures, the “divinely unveiled,” are books of both material and theological knowledge. A scripture is mainly intended to free the soul from the slavery of death, and secondly to teach the value of achievement in material existence. Some groups of citizens blindly follow the Vedas and find all their injunctions to be practically observed as necessary spiritual prescriptions for salvation.

The writers of these ancient treatises were smart enough to generate faith in the scriptures by demonstrating the forms of worldly prosperity to the general public and thereby trying to guide them to obey certain self-disciplinary laws that result in spiritual salvation. Great yogis give the Vedas, and their injunctions, a divine meaning.

The exoteric division of the Vedas is what deals with rituals; and that of the spiritual, with knowledge. Compared with the exoteric ritual rituals of the Vedas, the outer surface of the body and the nerve centers stimulate sensory-motor function.

The hidden astral centers inward and higher levels of consciousness refer to the Vedas mystical concepts. The yogis claim that on his path to the awareness of the Soul the meditating devotee rises above the consciousness of the universe, the senses, and the body (the Vedic rituals) and is centered on the spinal area and its hidden divine centers of consciousness and essential energy (the Vedic mystical principles).

The devotee is then instructed to climb above the expectations of the coccygeal, sacral, and lumbar regions [Muladhara, Svadhishtana, Manipura] (corresponding to the three lower Vedas associated with the material side of life) and to concentrate on the areas of the dorsal, cervical, medullary, and cerebral centers.

The mind, in fact, the Spirit’s expression, neither undergoes the pangs of life nor death throes. Neither should Prince Mind, having once been expelled from the womb of the eternal Heart, sacrifice his identity upon his return to Reality; having reached the gates of nativity, his life shall never cease.

The Spirit-soul never experienced birth in any of its physical births; it lives indefinitely, unaffected by the Maya-magic fingertips of transition. It is still the same now, past, future as it has always been; old-fashioned, timeless, from its immemorial origins.

The deathless spirit in the destructible body remains eternal in all stages of bodily disintegration; it does not taste death except through the body quaffed the deadly cup of hemlock. You’re really soulful. Via contemplation, you will honestly recognize your spirit-your real self.

And when you recognize yourself as a soul you’re going to find God’s love inside you. All the great teachers announce that the eternal spirit, a flame of That which sustains life, is inside this body. 

He who loves his existence understands this truth: “I am above all finite; I see now that the Lord, alone in space in His ever-new happiness, has revealed Himself as the great body of nature. I am the sun, I am the oceans, I am the presence of all; I am the laughter of all souls, I am the light on the faces of flowers and in every spirit.

Practice Kriya Yoga, and on the divine journey certainly, you can succeed. This is a personal knowledge of mine. Kriya Yoga’s transformative force sunders off the prison bars of fate. I’ve never seen such a brilliant methodology in East or West as this. Those who are a follower of Kriya and of this Self-Realization Fellowship journey would move well ahead. Meditate by yourself, to see the results.

The primary art of understanding is pranayama [‘prana power’ or strength-life-force that sustains existence in the body). Until you can control the mortal breath you can not consider Heaven. Breath connects the consciousness to the surface of feeling. When your breath gets still, your mind goes inside. With pranayama, you’re going to learn how to meditate — how to grasp God and be one with Him.