4 Vedas In Tamil Book Pdf Free Download
Katrine Freggiaro
Vedas are śruti ("what is heard"),[16] distinguishing them from other religious texts, which are called smr̥ti ("what is remembered"). Hindus consider the Vedas to be apauruṣeya, which means "not of a man, superhuman"[17] and "impersonal, authorless",[18][19][20] revelations of sacred sounds and texts heard by ancient sages after intense meditation.[21][22]
The Vedas have been orally transmitted since the 2nd millennium BCE with the help of elaborate mnemonic techniques.[23][24][25] The mantras, the oldest part of the Vedas, are recited in the modern age for their phonology rather than the semantics, and are considered to be "primordial rhythms of creation", preceding the forms to which they refer.[26] By reciting them the cosmos is regenerated, "by enlivening and nourishing the forms of creation at their base."[26]
The various Indian philosophies and Hindu sects have taken differing positions on the Vedas. Schools of Indian philosophy that acknowledge the importance or primal authority of the Vedas comprise Hindu philosophy specifically and are together classified as the six "orthodox" (āstika) schools.[note 2] However, śramaṇa traditions, such as Charvaka, Ajivika, Buddhism, and Jainism, which did not regard the Vedas as authoritative, are referred to as "heterodox" or "non-orthodox" (nāstika) schools.[15][27]
The Sanskrit term veda as a common noun means "knowledge".[28] The term in some contexts, such as hymn 10.93.11 of the Rigveda, means "obtaining or finding wealth, property",[31] while in some others it means "a bunch of grass together" as in a broom or for ritual fire.[32]
Vedas are śruti ("what is heard"),[16] distinguishing them from other religious texts, which are called smṛti ("what is remembered"). This indigenous system of categorization was adopted by Max Mller and, while it is subject to some debate, it is still widely used. As Axel Michaels explains:
Hindus consider the Vedas to be apauruṣeyā, which means "not of a man, superhuman"[17] and "impersonal, authorless."[18][19][20] The Vedas, for orthodox Indian theologians, are considered revelations seen by ancient sages after intense meditation, and texts that have been more carefully preserved since ancient times.[21][22] In the Hindu Epic Mahabharata, the creation of Vedas is credited to Brahma.[52] The Vedic hymns themselves assert that they were skillfully created by Rishis (sages), after inspired creativity, just as a carpenter builds a chariot.[22][note 6]
The Vedas were orally transmitted since their composition in the Vedic period for several millennia.[23][65][66] The authoritative transmission[67] of the Vedas is by an oral tradition in a sampradaya from father to son or from teacher (guru) to student (shishya),[23][24][66][68][69] believed to be initiated by the Vedic rishis who heard the primordial sounds.[70] Only this tradition, embodied by a living teacher, can teach the correct pronunciation of the sounds and explain hidden meanings, in a way the "dead and entombed manuscript" cannot do.[68][note 8] As Leela Prasad states, "According to Shankara, the "correct tradition" (sampradaya) has as much authority as the written Shastra," explaining that the tradition "bears the authority to clarify and provide direction in the application of knowledge."[71]
The emphasis in this transmission[note 9] is on the "proper articulation and pronunciation of the Vedic sounds", as prescribed in the Shiksha,[73] the Vedanga (Vedic study) of sound as uttered in a Vedic recitation,[74][75] mastering the texts "literally forward and backward in fully acoustic fashion."[67] Houben and Rath note that the Vedic textual tradition cannot simply be characterized as oral, "since it also depends significantly on a memory culture."[76] The Vedas were preserved with precision with the help of elaborate mnemonic techniques,[23][24][25] such as memorizing the texts in eleven different modes of recitation (pathas),[67] using the alphabet as a mnemotechnical device,[77][78][note 10] "matching physical movements (such as nodding the head) with particular sounds and chanting in a group"[79] and visualizing sounds by using mudras (hand signs).[80] This provided an additional visual confirmation, and also an alternate means to check the reading integrity by the audience, in addition to the audible means.[80] Houben and Rath note that a strong "memory culture" existed in ancient India when texts were transmitted orally, before the advent of writing in the early first millennium CE.[78] According to Staal, criticising the Goody-Watt hypothesis "according to which literacy is more reliable than orality,"[81] this tradition of oral transmission "is closely related to Indian forms of science," and "by far the more remarkable" than the relatively recent tradition of written transmission.[note 11]
While according to Mookerji understanding the meaning (vedarthajnana[84] or artha-bodha[85][note 12]) of the words of the Vedas was part of the Vedic learning,[85] Holdrege and other Indologists[86] have noted that in the transmission of the Samhitas the emphasis is on the phonology of the sounds (śabda) and not on the meaning (artha) of the mantras.[86][87][68] Already at the end of the Vedic period their original meaning had become obscure for "ordinary people,"[87][note 13] and niruktas, etymological compendia, were developed to preserve and clarify the original meaning of many Sanskrit words.[87][89] According to Staal, as referenced by Holdrege, though the mantras may have a discursive meaning, when the mantras are recited in the Vedic rituals "they are disengaged from their original context and are employed in ways that have little or nothing to do with their meaning."[86][note 14] The words of the mantras are "themselves sacred,"[90] and "do not constitute linguistic utterances."[26] Instead, as Klostermaier notes, in their application in Vedic rituals they become magical sounds, "means to an end."[note 15] Holdrege notes that there are scarce commentaries on the meaning of the mantras, in contrast to the number of commentaries on the Brahmanas and Upanishads, but states that the lack of emphasis on the "discursive meaning does not necessarily imply that they are meaningless."[91] In the Brahmanical perspective, the sounds have their own meaning, mantras are considered as "primordial rhythms of creation", preceding the forms to which they refer.[26] By reciting them the cosmos is regenerated, "by enlivening and nourishing the forms of creation at their base. As long as the purity of the sounds is preserved, the recitation of the mantras will be efficacious, irrespective of whether their discursive meaning is understood by human beings."[26][note 16] Frazier further notes that "later Vedic texts sought deeper understanding of the reasons the rituals worked," which indicates that the Brahmin communities considered study to be a "process of understanding."[92]
A literary tradition is traceable in post-Vedic times, after the rise of Buddhism in the Maurya period,[note 17] perhaps earliest in the Kanva recension of the Yajurveda about the 1st century BCE; however oral tradition of transmission remained active.[65] Jack Goody has argued for an earlier literary tradition, concluding that the Vedas bear hallmarks of a literate culture along with oral transmission,[94][95] but Goody's views have been strongly criticised by Falk, Lopez Jr,. and Staal, though they have also found some support.[96][97]
The Vedas were written down only after 500 BCE,[23][65][98] but only the orally transmitted texts are regarded as authoritative, given the emphasis on the exact pronunciation of the sounds.[67] Witzel suggests that attempts to write down the Vedic texts towards the end of 1st millennium BCE were unsuccessful, resulting in smriti rules explicitly forbidding the writing down of the Vedas.[65] 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.[99] The Sampurnanand Sanskrit University has a Rigveda manuscript from the 14th century;[100] however, there are a number of older Veda manuscripts in Nepal that are dated from the 11th century onwards.[101]
The Vedas, Vedic rituals and its ancillary sciences called the Vedangas, were part of the curriculum at ancient universities such as at Taxila, Nalanda and Vikramashila.[102][103][104][105] According to Deshpande, "the tradition of the Sanskrit grammarians also contributed significantly to the preservation and interpretation of Vedic texts."[106] Yāska (4th c. BCE[107]) wrote the Nirukta, which reflects the concerns about the loss of meaning of the mantras,[note 13] while Pāṇinis (4th c. BCE) Aṣṭādhyāyī is the most important surviving text of the Vyākaraṇa traditions. Mimamsa scholar Sayanas (14th c. CE) major Vedartha Prakasha[note 18] is a rare[108] commentary on the Vedas, which is also referred to by contemporary scholars.[109]
Yaska and Sayana, reflecting an ancient understanding, state that the Veda can be interpreted in three ways, giving "the truth about gods, dharma and parabrahman."[110][111][note 19] The pūrva-kāņda (or karma-kanda), the part of the Veda dealing with ritual, gives knowledge of dharma, "which brings us satisfaction." The uttara-kanda (or jnana-kanda),[note 20] the part of the Veda dealing with the knowledge of the absolute, gives knowledge of Parabrahma, "which fulfills all of our desires."[112] According to Holdrege, for the exponents of karma-kandha the Veda is to be "inscribed in the minds and hearts of men" by memorization and recitation, while for the exponents of the jnana-kanda and meditation the Vedas express a transcendental reality which can be approached with mystical means.[113]
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