The Vedas are a large body of religious texts originating in ancient India. Composed in Vedic Sanskrit, the
texts constitute the oldest layer of Sanskrit literature and the oldest scriptures of Hinduism.
There are four Vedas: the Rigveda, the Yajurveda, the Samaveda and the Atharvaveda. Each Veda has four
subdivisions – the Samhitas (mantras and benedictions), the Brahmanas (commentaries on and explanation of
rituals, ceremonies and sacrifices - Yajnas), the Aranyakas (text on rituals, ceremonies, sacrifices and
symbolic-sacrifices), and the Upanishads (texts discussing meditation, philosophy and spiritual knowledge).
Some scholars add a fifth category – the Upasanas (worship). The texts of the Upanishads discuss ideas akin
to the heterodox sramana traditions. The Samhitas and Brahmanas describe about daily rituals and are
generally meant for Brahmacharya and Grihastha stages of the Chaturasrama system, while the Aranyakas and
Upanishads are meant for the Vānaprastha and Sannyasa stages, respectively.
Vedas are śruti ("what is heard"), distinguishing them from other religious texts, which are called smṛti
("what is remembered"). Hindus consider the Vedas to be apauruṣeya, which means "not of a man, superhuman"
and "impersonal, authorless", revelations of sacred sounds and texts heard by ancient sages after intense
meditation.
The canonical division of the Vedas is fourfold (turīya) viz.,
Rigveda
Yajurveda
Samaveda
Atharvaveda
Rigveda:
The Rigveda Samhita is the oldest extant Indic text. It is a collection of 1,028 Vedic Sanskrit hymns and
10,600 verses in all, organized into ten books (Sanskrit: mandalas). The hymns are dedicated to Rigvedic
deities.
The books were composed by poets from different priestly groups over a period of several centuries, in the
Punjab (Sapta Sindhu) region of the northwest Indian subcontinent.
The Rigveda is structured based on clear principles. The Veda begins with a small book addressed to Agni,
Indra, Soma and other gods, all arranged according to decreasing total number of hymns in each deity
collection; for each deity series, the hymns progress from longer to shorter ones, but the number of hymns
per book increases. Finally, the meter too is systematically arranged from jagati and tristubh to anustubh
and gayatri as the text progresses.
The rituals became increasingly complex over time, and the king's association with them strengthened both
the position of the Brahmans and the kings. The Rajasuya rituals, performed with the coronation of a king,
"set in motion [...] cyclical regenerations of the universe." In terms of substance, the nature of hymns
shift from praise of deities in early books to Nasadiya Sukta with questions such as, "what is the origin of
the universe?, do even gods know the answer?", the virtue of Dāna (charity) in society, and other
metaphysical issues in its hymns.
There are similarities between the mythology, rituals and linguistics in Rigveda and those found in ancient
central Asia, Iranian and Hindukush (Afghanistan) regions.
Samaveda:
The Samaveda Samhita consists of 1549 stanzas, taken almost entirely (except for 75 mantras) from the
Rigveda. While its earliest parts are believed to date from as early as the Rigvedic period, the existing
compilation dates from the post-Rigvedic Mantra period of Vedic Sanskrit, roughly contemporary with the
Atharvaveda and the Yajurveda.
The Samaveda samhita has two major parts. The first part includes four melody collections (gāna, गान) and
the second part three verse “books” (ārcika, आर्चिक). A melody in the song books corresponds to a verse in
the arcika books. Just as in the Rigveda, the early sections of Samaveda typically begin with hymns to Agni
and Indra but shift to the abstract. Their meters shift also in a descending order. The songs in the later
sections of the Samaveda have the least deviation from the hymns derived from the Rigveda.
In the Samaveda, some of the Rigvedic verses are repeated. Including repetitions, there are a total of 1875
verses numbered in the Samaveda recension translated by Griffith. Two major recensions have survived, the
Kauthuma/Ranayaniya and the Jaiminiya. Its purpose was liturgical, and they were the repertoire of the
udgātṛ or "singer" priests.
Yajurveda:
The Yajurveda Samhita consists of prose mantras. It is a compilation of ritual offering formulas that were
said by a priest while an individual performed ritual actions such as those before the yajna fire. The core
text of the Yajurveda falls within the classical Mantra period of Vedic Sanskrit, and roughly contemporary
with the Atharvaveda, the Rigvedic Khilani, and the Sāmaveda.
The earliest and most ancient layer of Yajurveda samhita includes about 1,875 verses, that are distinct yet
borrow and build upon the foundation of verses in Rigveda. Unlike the Samaveda which is almost entirely
based on Rigveda mantras and structured as songs, the Yajurveda samhitas are in prose, and they are
different from earlier Vedic texts linguistically. The Yajur Veda has been the primary source of information
about sacrifices during Vedic times and associated rituals.
There are two major groups of texts in this Veda: the "Black" (Krishna) and the "White" (Shukla). The White
Yajurveda separates the Samhita from its Brahmana, the Black Yajurveda intersperses the Samhita with
Brahmana commentary. Of the Black Yajurveda, texts from four major schools have survived, while of the White
Yajurveda, two. The youngest layer of Yajurveda text is not related to rituals nor sacrifice, it includes
the largest collection of primary Upanishads, influential to various schools of Hindu philosophy.
Atharvaveda:
The Artharvaveda Samhita is the text 'belonging to the Atharvan and Angirasa poets. It has about 760 hymns,
and about 160 of the hymns are in common with the Rigveda. Most of the verses are metrical, but some
sections are in prose. Two different versions of the text – the Paippalāda and the Śaunakīya – have survived
into the modern times. The Atharvaveda was not considered as a Veda in the Vedic era, and was accepted as a
Veda in late 1st millennium BCE. It was compiled last, although some of its material may go back to the time
of the Rigveda, or earlier.
The Atharvaveda is sometimes called the "Veda of magical formulas," an epithet declared to be incorrect by
other scholars. The Samhita layer of the text likely represents a developing tradition of magico-religious
rites to address superstitious anxiety, spells to remove maladies believed to be caused by demons, and
herbs- and nature-derived potions as medicine. Many books of the Atharvaveda Samhita are dedicated to
rituals without magic, such as to philosophical speculations and to theosophy.
The Atharva veda has been a primary source for information about Vedic culture, the customs and beliefs, the
aspirations and frustrations of everyday Vedic life, as well as those associated with kings and governance.
The text also includes hymns dealing with the two major rituals of passage – marriage and cremation. The
Atharva Veda also dedicates significant portion of the text asking the meaning of a ritual.