The Vedic literature were composed in Sanskrit. To begin with the Vedas were recited and not written. They were taught by oral method. Hence they were called  Why is the study of Vedic literature important? Vedic literature is religious in nature and as such tends to reflect the worldview, spiritual preoccupations, and social attitudes of the Brahmans or priestly class of. A brief overview of the Vedas, parts of the Vedas, and associated Vedic literature, namely, Vedangas, the sutras, the darshanas, and dharmasastras.


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Combined with an epic story, tending to virtue, wealth, vedic literature and spiritual freedom, it must contain the significance of every scripture, and forward vedic literature art. The Bhakti movementand Gaudiya Vaishnavism in particular extended the term veda to include the Sanskrit Epics and Vaishnavite devotional texts such as the Pancaratra.

Puranas The Puranas is a vast genre of encyclopedic Indian literature about a wide range of topics particularly myths, legends and other traditional lore. Sanskrit in the West The study of Sanskrit in the West began in the 17th century.

Sanskrit literature

In the early 19th century, Arthur Schopenhauer drew attention to Vedic texts, vedic literature the Upanishads. The importance of Vedic Sanskrit for Indo-European studies was also recognized in the early 19th century. Last hymns were composed between BC. It is organized in 10 books which are called Mandalas.

The first and 10th Mandalas are the youngest and the longest books. Second to Seventh Mandalas are oldest parts of Rig-Veda but the shortest books. Rig-Veda is neither a historical nor a heroic poem but is mainly a collection of hymns by a number of priestly families.

These were recited at the time of sacrificial rites and other rituals with utmost devotion.

Vedas - Wikipedia

The Rig-Veda containsincluding 11 hymns of the Valakhilya recession hymns Sukta and is divided into ten mandalas. It contains the rituals of the Yajnas. It is estimated vedic literature have been composed between 1, and BC.


It prescribes the rituals for performing different sacrifices. It was the manual of the Adhvaryus.


There are other devices also; such as the Jata Patha, and the Ghana Patha, but these also follow in the same line. Now, we may well believe that these precautions against interpolations and variations were not taken till a considerable amount of mischief had already been done.

It is quite possible that other causes—such as the caprice, or the intellectual convictions of particular teachers—led to vedic literature multiplication of Sakhas, which were at one time so numerous that one is tempted to believe that there is some exaggeration in the statements handed down to posterity.

The Muktikopanishad states that the Rig-Veda had twenty-one Sakhas, the Sama Veda had one hundred and nine, the Atharvan fifty, and the Yajur Veda not less than one thousand. If such a vast number of Sakhas ever existed, which I doubt very much, most of them would appear to have been lost at an early period.

No doubt the law of the survival of the fittest operated here, as it does elsewhere, and only the most approved Sakhas have lived down to the present day.

The names of only thirteen Sakhas of the Sama Veda have been handed down to posterity, and even of these eleven have disappeared. The thousand Vedic literature of the Yajur Veda have now dwindled down to twenty-three, but the Yajur Veda has had a history in this respect more remarkable than the other Vedas.


While there was,—in the case of the other Vedas, vedic literature variation, here there was a Reformation. Yajnavalkya was the Reformer.

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