Veda             Upnishad        Mahabharat      Ramayana

Shti Mad Bhagwat Gita       Devi Puran        Shiv Puran

Vishnu Puran                       Panchtanta

Veda (An Introduction by Shri Prahladdas Singhi)

vaod ek paircaya

vata-maana samaya maoM [tanaa taao saBaI BaaYaaSaas~aI evaM AnvaoYak  svaIkar krtao hOM ik  ivaSva maoM pa`apta saaihtya maoM pa`acaInatama vaod hI hOM |

vaod ko maUla svar]pa kI gahnataa evaM gamBaIrtaa kao samaJao ibanaa hI {sako baabad Ana-gala pa`caar ikyaa gayaa va ikyaa jaa rha hO |

vaastava maoM vaod ko r}pa maoM [SvarIya &aana maanava kao imalaa qaa | vaod paaz maoM AtaulanaIya Sai>  jaIva maa~a kI cahu^MmauKaI pa`gaita ko {tqaana ko  ilayao, {nako   klyaaNa  ko  ilayao vaodaoccaarNa maoM inaihta hO | vaod paaz ka ASauw {ccaarNa ivanaaSa ka karNa bana saktaa  hO | [sailayao  vaod paaz vaMSa  parmpara sao {<araiQakar maoM pa`dtta haotaa Aayaa hO ik  kOsao  man~a svar  sao vaNa-  sao va  Ba`anta rIita sao ivahIna  {ccaairta haonaa caaihyao Anyaqaa vah ivanaaSa ka  karNa  bana jaayaogaa | vaod  paaz hotau  Aaz pa`kar kI  rIitayaa^M bataayaI  gayaI  hOM |

jaTa maalaa iSalaa laoKaa Qvajaao dNDao rqaao Qana: |

AYTao ivakRtaya: pa`ao>a: k`mapaUvaa- manaIiYaiBa: ||

jaTa maalaa iSalaa laoKaa  Qvajaa dND rqa  AaOr  Qana yao man~a ivakRita ko  Aaz Baod hO | [namaoM sao ek ek  rIita ApanaI  ivaSaoYataa  rKataI hO | kaOna saa AXar iksako  saaqa hO , kaOna saa pa`qak  hO , kaOna saI maa~aa kha^M  hO , kaOna saa svar  =sva , dIQa- yaa plauta hO | yaid [sakI  saavaQaanaI {ccaarNa  mao M nahIM  rKaI taao

man~aao hIna: svartaao vaNa-taao vaa imaqyaa pa`yau>ao na tamaqa-maah |

sa vagva`jaao yajamaanaM itanaista yaqaond`SaBau: svartaao #paraQaata\ ||

[saI karNa Sauw vaod paaz kI Aa&aa dI  gayaI hO Anyaqaa  saRjana kI  jagah ivanaaSa hao saktaa hO |  AaOr Sauw vaodpaaz gaur} Wara {ccaarNa ko  maaQyama sao hI iSaYya kao  pa`d<a ikyaa  jaataa  rha hO @yaaoMik  iSaYya {saI r}pa maoM ga`hNa  krogaa  jaOsaa {ccaarNa  saunaogaa  yaanao kaOna saa AXar  va Sabd kOsao  va iksa svar maoM {ccaairta krnaa hO | AaOr [sailayao vaod AilaiKata kho gayao hOM taqaa dUsara naama Ea`uita yaanao saunaa huAa hO |

vaodpaazI kao saaQanaa yaanao [ind`yaaoM par paUNa- inayaM~aNa rKa kr ekaga`ica<a , svasqa maanaisak  isqaita maoM cancalataa rihta haokr paaz krnao par hI vaod paaz ka paUNa- laaBa va pa`Baava pa`apta hao saktaa hO |

[sa karNa hI vaod paaz hotau AiQakarI AaOr AnaaiQakarI vyai>yaaoM baabad\ kha gayaa hO | @yaaoMik  sasvar paaz nahIM krnao par ivanaaSa kI hI saMBaavanaa hO AaOr svar lahr ko  pa`Baava kao  taao Aaja iva&aana nao BaI maanya ikyaa hO yahI &aana Aaja sao sahs~aaoM vaYa- paUva- hmaaro PiYayaaoM nao &aata kr ilayaa qaa AaOr {saI Anausaar hI vaodpaaz ka ivaQaana banaayaa |

• AtharVeda   Aqava- vaod
• SamVeda     sama  vaod
• HrigVeda     Pga  vaod
• YagurVeda  yajaur vaod

Veda

The Vedas are the ancient scriptures or revelation (Shruti) of the Hindu teachings. They manifest the Divine Word in human speech. They reflect into human language the language of the Gods, the Divine powers that have created us and which rule over us.

There are four Vedas, each consisting of four parts. The primary portion is the mantra or hymn section (samhita). To this are appended ritualistic teachings (brahmana) and theological sections (aranyaka). Finally philosophical sections (upanishads) are included. The hymn sections are the oldest. The others were added at a later date and each explains some aspect of the hymns or follows one line of interpreting them.

The Vedas were compiled around the time of Krishna (c. 3500 B.C.), and even at that time were hardly understood. Hence they are very ancient and only in recent times has their spiritual import, like that of the other mystery teachings of the ancient world, begun to be rediscovered or appreciated even in India. Like the Egyptian teachings they are veiled, symbolic and subtle and require a special vision to understand and use properly.

The great compiler of the Veda and Puranas was Vyasa Krishna Dwaipayana. He was said to be the twenty-eighth of the Vyasas or compilers of Vedic knowledge. He was somewhat older than the Avatar Krishna and his work continued after the death of Krishna. Perhaps he is symbolic of a whole Vedic school which flourished at that time, as many such Vedic schools were once prominent all over India and in some places beyond.

Upnishad  {painaYad\

 Treasure Of Wisdom
Prostrations to Satchidananda Parabrahman, who is the prop, basis and source for everything! Salutations to all Brahmavidya-Gurus or the preceptors of knowledge of Brahman!

There is no book in the whole world that is so thrilling, soul-stirring and inspiring as the Upanishad. The philosophy taught by the Upanishads has been the source of solace for many, both in the East and the West. The human intellect has not been able to conceive of anything more noble and sublime in the history of the world than the teachings of the Upanishads.

The Upanishads contain the essence of the Vedas. They are the concluding portions of the Vedas and are the source of the Vedanta philosophy. Profound, original, lofty and sublime thoughts arise from every verse. They contain the direct spiritual experiences or revelations of seers, or sages, the Rishis. They are the products of the highest wisdom, supreme divine knowledge. Hence they stir the hearts of people and inspire them.

The glory or grandeur of the Upanishads cannot be adequately described in words, because words are finite and language is imperfect. The Upanishads have indeed greatly contributed to the peace and solace of mankind. They are highly elevating and soul-stirring. Millions of aspirants have drawn inspiration and guidance from the Upanishads. They are the cream of the Vedas. They are treasures of incalculable value. They are rich in profound philosophical thought. Their intrinsic value is very great. There is immense depth of meaning in the passages and verses. The language is beautiful.

The Upanishads give a vivid description of the nature of the Atman, the Supreme Soul, in a variety of ways, and expound suitable methods and aids to attain the Immortal Brahman, the Highest Purusha.

Ages have passed since they were first presented to the world. Even now they are remarkably sweet and charming. Their freshness is unique. Their fragrance is penetrating. Many cannot live today without the study of Upanishads daily. They give supreme food for the soul.

It is said that Schopenhauer, the renowned philosopher of the West, had always a book of the Upanishads on his table, and was in the habit, before going to bed, of performing his devotions from its pages. He said, "In the whole world there is no study so beneficial and so elevating as that of the Upanishads. It has been the solace of my life, it will be the solace of my death."

The Upanishads have undoubtedly exercised and will continue to exercise a considerable influence on the religion and philosophy of India. They present a view of reality which would certainly satisfy the scientific, the philosophic, as well as the religious aspirations of man.

Origin Of The Upanishads
The Upanishads are metaphysical treatises which are replete with sublime conceptions of Vedanta and with intuitions of universal truths. The Indian Rishis and seers of yore endeavoured to grasp the fundamental truths of being. They tried to solve the problems of the origin, the nature and the destiny of man and of the universe. They attempted to grasp the meaning and value of knowing and being. They endeavoured to find a solution for the problems of the means of life and the world and of the relation of the individual to the ‘Unseen,’ or the Supreme Soul. They sought earnestly satisfactory solution of these profound questions: Who am I? What is this universe or Samsara? Whence are we born? On what do we rest? Where do we go? Is there any such thing as immortality, freedom, perfection, eternal bliss, everlasting peace, Atman, Brahman, or the Self, Supreme Soul, which is birthless, deathless, changeless, self-existent? How to attain Brahman or Immortality?

They practised right living, Tapas, introspection, self-analysis, enquiry and meditation on the pure, inner Self and attained Self-realisation. Their intuitions of deep truths are subtle and direct. Their inner experiences, which are direct, first-hand, intuitive and mystical, which no science can impeach, which all philosophies declare as the ultimate goal of their endeavours, are embodied in the sublime books called the Upanishads.

Some Western scholars have fixed the age of the Upanishads as B.C. 600, or so. They regard that all of them belong to the pre-Buddhistic period. This is a sad mistake indeed. The Upanishads are the knowledge portion, or Jnana-Kanda, of the Vedas. They are eternal. They came out of the mouth of Hiranyagarbha, or Brahman. How can one fix the date of the Upanishads? They existed even before the creation of this world.

The Upanishads are a source of deep mystic divine knowledge which serves as the means of freedom from this formidable Samsara, earthly bondage. They are world-scriptures. They appeal to the lovers of religion and truth in all races, and at all times. They contain profound secrets of Vedanta, or Jnana-Yoga, and practical hints and clues which throw much light on the pathway of Self-realisation.

There are four Vedas., Rik, Yajur, Sama and Atharva. There are as many Upanishads to each Veda as there are Sakhas or branches (subdivisions). there are 21, 109, 1000, and 50 subdivisions to Rik, Yajur, Sama, and Atharva Vedas respectively. Thus there are one thousand and hundred and eighty (1,180) Upanishads.

Significance And Ideal
Knowledge of the Upanishads destroys ignorance, the seed of Samsara. 'Shad' means to 'shatter' or 'destroy'. By having knowledge of the Upanishads one is able to sit near Brahman, i.e., to attain Self-realisation. Hence the name 'Upanishad'. Knowledge of Brahman is called 'Upanishad', because it leads to Brahman and helps aspirants to attain Brahman. The term 'Upanishad' is applied to the book also in a secondary sense, by courtesy.

The following two ideas dominate the teaching of all the Upanishads: (1) Final emancipation can be attained only by knowledge of the Ultimate Reality, or Brahman (Brahmajnana): (2) He who is equipped with the four means of salvation, viz., Viveka, (discrimination), Vairagya (dispassion), Shad-Sampat (the six-fold treasure; self-control, etc.) and Mumukshutva (yearning for liberation), can attain Brahman. The Upanishads teach the philosophy of absolute unity.

The goal of men, according to the Upanishads, is realisation of Brahman. Self-realisation alone can dispel ignorance and bestow immortality, eternal bliss, and everlasting peace. Knowledge of Brahman alone can remove all sorrows, delusion and pain.

The Upanishads are rightly called the Vedanta, the end of the Vedas, that which is reserved for those who have freed themselves from the bonds of formal religion.

The Upanishads are not meant for the masses, as they contain the highest speculations of philosophy. They are meant only for the select few, who are fit and worthy to receive the instructions. Hence the term 'Upanishad' signified at first 'secret teaching' or 'secret doctrine'. As already stated, Sadhana-Chatushtaya (the fourfold means) is the primary qualification of an aspirant of Jnana-Yoga, or one who seeks the knowledge of the Upanishads.

Study the Upanishads systematically. Acquire the four means of salvation. Meditate on the non-dual Atman or Brahman and attain ever-lasting Bliss!