Know your Vedas

🌹The Dialogue of Yama and Nachiketa in the Kathopanishad🌹

The dialogue between Yama and Nachiketa in the Kathopanishad is a profound and inspiring narrative of Indian philosophy, exploring the mysteries of the soul (Atman), death, and liberation (Moksha).
This dialogue is described in the Upanishad associated with Yajurved and is considered an exquisite presentation of the knowledge of liberation.
The detailed description along with references is presented below:
🌺. The Beginning of the Story. 🌺
Nachiketa’s Devotion and Sacrifice
🪷. According to the story, a great sage named Vajasravas performed a sacrifice (specifically the Vishwajit Yajna) to attain heaven, in which he was required to donate all his wealth. However, he began donating only old, barren, and weak cows. Seeing this, his son Nachiketa—a brilliant, righteous, and truthful boy of merely 8 to 12 years—was deeply troubled.
Nachiketa thought:
> "What merit will my father attain by donating such useless cows?"

Driven by this concern, he repeatedly asked his father:
**"Kasmai maam daasyasi?"**
*(O father! To whom will you give me in charity?)*
Irritated and angered by the repeated questioning, Vajasravas replied:
**"Mrityave tvaa dadaami"**
*(I give you to Death.)*
Treating his father's words as a sacred command, Nachiketa departed for Yamaloka (the realm of Death) to obey his father's will.
🪷. The Wait in Yamaloka and the Arrival of Yama. When Nachiketa reached Yamaloka, Lord Yama (the King of Death) was not present. Nachiketa waited at the doorstep of Yama for three days and three nights without eating or drinking anything.
Upon his return, Yama felt guilty for failing to offer hospitality to a great scholar guest. To make amends, he granted Nachiketa three boons—one for each night of waiting.
🪷 The Three Boons of Nachiketa🪷
🌺1. The First Boon: Reconciliation with his Father
Nachiketa asked that his father’s anger be appeased, that he be filled with peace, and that he recognize and welcome Nachiketa joyfully upon his return.
Yama's Grant: Yama granted that Vajasravas would recognize his son, sleep peacefully at night, and be free from anger and sorrow.
(Kathopanishad, Chapter 1, Valli 1, Mantra 11)

🌺1. The Second Boon:
The Knowledge of the Heavenly Fire.
Nachiketa desired to know the secret of the celestial fire sacrifice (Yajna) that leads to the heavenly realm, where there is no fear of old age or death.

Yama's Grant:
Yama taught him the precise rituals of the sacrificial fire. Impressed by Nachiketa's quick intellect, Yama named that sacred sacrificial fire after him as "Nachiketagni"
(Kathopanishad, Chapter 1, Valli 1, Mantra 14-19)

🌺1. The Third Boon (The Core and Deepest Mystery):

The Secret of Death
Nachiketa asked the ultimate question:
"Mrityor_at pare kam tadsyaditi"
What lies beyond death? When a man dies, some say he still exists, while others say he does not. What is the truth?*
This pivotal question forms the core of the entire Upanishad.
Nachiketa stated:
"Etadviditva munayo modante" Knowing this, the wise attain eternal bliss. Please grant me this knowledge.*
(Kathopanishad, Chapter 1, Valli 1, Mantra 20)
🪷. Yama's Test and the Knowledge of the Soul (Atman)
Before revealing the supreme secret, Yama tested Nachiketa’s worthiness by offering him immense worldly temptations:
Long life, hundreds of sons and grandsons, vast empires, immense wealth, chariots, celestial music, and beautiful maidens.
However, Nachiketa remained steadfast and declined them all, saying:
"Avyayena tu maa mogham kuru"
All these pleasures are transient and wear out the vigor of the senses. Keep your dance and music to yourself; wealth cannot satisfy man when faced with mortality.

Impressed by his unwavering detachment (Vairagya), Yama revealed the supreme knowledge of the soul:

🪷. Key Teachings:

The Immortal Soul:
The soul is eternal, unborn, and indestructible.
"Na jaayate mriyate vaa kadaachit..."

(The soul is neither born, nor does it die... It is not slain when the body is slain — Kathop. 1.2.18)
🪷 Shreyas vs. Preyas (The Good vs. The Pleasant):
Yama explained that human life offers two paths:
Shreyas:
The path of spiritual good and ultimate welfare.

Preyas:
The path of worldly pleasure and immediate gratification.
🪷 The wise person chooses Shreyas, while the ignorant chooses “Preyas” (Kathop. 1.2.1–2)*
🪷The Analogy of the Chariot:

The “Body” is the chariot.
The “Soul (Atman)” is the master of the chariot.
The Intellect (Buddhi). is the charioteer.
The Mind (Manas). represents the reins.
The Senses (Indriyas) are the horses running on the paths of desires. (Kathop. 1.3.3–9)
The Path to Brahmavidya:
🌹Yama explained that the Self cannot be realized merely through intellectual learning or arguments. It is realized through a pure mind, deep meditation, discrimination, and the guidance of an enlightened Guru.🌹
Nachiketa Attains Liberation
Having received this supreme knowledge from the King of Death himself, Nachiketa—free from all impurities, passion, and death—attained
🪷 Brahmavidya.
(the knowledge of Brahman) and realized the true nature of the Self.
"Thus, Nachiketa became free from death and attained ultimate liberation (Moksha)”

DR. BALVIR ACHARYA

Why Become a Follower of Maharshi Dayanand?
Author: Dr. Bhavanilal Bharatiya

A true follower of Dayanand is never frightened by imaginary entities such as ghosts, spirits, demons, or witches. Truly— “No ghost or spirit comes near when the name of Dayanand is uttered!”

You will protect yourself from the deceptive traps of astrology, horoscopes, auspicious timings, planetary predictions, false vaastu doctrines, and many such money-extracting myths.

No pretentious saint, priest, or self-proclaimed “Ganga-putra” will be able to mislead you into giving offerings and donations for their personal gain.

False deities like Sh*tala, Bhairav, Kali, Karali, Shani, etc., which have no real existence, will no longer frighten you. If they don’t exist, what harm can they cause?

You will save your health and wealth by keeping away from alcohol, to***co, and other intoxicants.

You will distance yourself from social evils such as child marriage, forced elderly marriage, oppression of women, purdah system, and untouchability—and become an example of social reform.

You will adopt simplicity as a lifegoal. By practicing disciplined financial habits, you will help curb dowry, excessive show at weddings, and wasteful expenses—setting a noble example.

As a follower of Dayanand, you will naturally develop deep love for your country’s language, culture, tradition, and heritage.

You will save yourself and your children from blind imitation of the West, staying away from fashion-obsession, unnecessary extravagance, and showy lifestyles.

You will cultivate good values in your children, helping them grow into disciplined, respectful, and well-behaved individuals.

In your work, profession, or employment, you will prioritize punctuality, honesty, and duty-consciousness—so people begin to cite you as an example.

Your interest in the Vedas and other noble scriptures will grow, expanding your intellectual horizon and strengthening universal brotherhood.

Your thinking about life and the world will become increasingly scientific. This is what Swami Dayanand called “being in harmony with the laws of creation.” You will accept only what stands the test of logic, reasoning, and wisdom—never falling for fake miracles or miracle-showing charlatans.

Dayanand’s teachings will shape you into a complete human being—rising above distinctions of caste, religion, language, or culture—and embracing the unity of all humanity.

You will naturally develop the strength to withstand dualities such as praise and criticism, gain and loss, happiness and sorrow.

Moving away from the false networks of sects like Shaiva, Shakta, Kapalika, Vaishnav, Brahmakumari, etc., you will become a devotee of the one, unique, eternal, blissful Supreme Being.

Your household will adopt the practice of the Panch Mahayajñas, enabling you to set an ideal of service toward the Supreme, toward the sun and other natural forces, toward parents and elders (Pitri), toward guests, and toward all living beings.

Are the above benefits of becoming a follower of Dayanand in any way insignificant? If not, then why delay?
Enroll yourself today among the dedicated soldiers of Dayanand!

Reference: February 2003 edition of the Hindi monthly “Dayanand Sandesh,” submitted by Bhavesh Merja.

Statement of my belief-Swami Dayanand

PART 1

Now I give below a brief summary of my beliefs. Their detailed exposition has been given in this book in its proper place.
1. He Who is called Brahma or the most High; who is Paramatma or the Supreme Spirit Who permeates the whole universe; Who is a true personification of Existence, Consciousness and Bliss; Whose nature, attributes and characteristics are Holy; Who is Omniscient Formless, All-pervading, Unborn, Infinite, Almighty, Just and Merciful; Who is the author of the universe and sustains and dissolves it: Who awards all souls the fruits of their deeds in strict accordance with the requirements of absolute justice and is possessed of the like attributes, even Him I believe to be the great God.
2. I hold that the four Vedas - the repository of Knowledge and Religious Truths-are the Word of God. They comprise what is known as the Sanhita-Mantra portion only. They are absolutely free from error, and are an authority unto themselves. In other words, they do not stand in need of any other book to uphold their authority. Just as the sun (or a lamp) by its light, reveals its own nature as well as that of other objects of the universe, such as the earth-even so are the Vedas.
The commentaries on the four Vedas, viz., the Brahmanas, the six Angas, the six Upangas, the four Up-Vedas, and the eleven hundred and twenty-seven Shakhas, which are expositions of the Vedic texts by Brahma and other great Rishis - I look upon as works of a dependent character. In other words, they are hold to be authoritative in so far as they conform to the teachings of the Vedas. Whatever passages in these works are opposed to the Vedic injunctions I reject them entirely.
3. The practice of equitable justice together with that of truthfulness in word, deed and thought and the like (virtues) - in a word, that which is in conformity with the Will of God, as embodied in the Vedas - even that I call Dharma (right). But the practice of that which is not free from partiality and injustice as well as that of untruthfulness in word, deed and thought, - in a word, that which is opposed to the Will of God, as embodied in the Vedas - even that I term Adharma (wrong).
4. The immortal, eternal Principle which is endowed with attraction and repulsion, feelings of pleasure and pain, and consciousness, and whose capacity for knowledge is limited - even that I believe to be the soul.
5. “God and the soul are two distinct entities by virtues of being different in nature and of being possessed of dissimilar attributes and characteristics. They are, however, inseparable one from the other, being related to each other as the pervader and the pervaded and have certain attributes in common. Just as a material object has always been and shall always be, distinct from the space in which it exists and as the two have never been, nor shall ever be one and the same, even so are God and the soul to each other. Their mutual relation is that of the pervader and the pervaded, of father and son and the like.
6. I hold three things to be beginningless, namely, God the soul, and prakriti - the material cause of the universe. These are also known as the eternal substrata. Being eternal, their essential nature, their attributes and their characteristics, are also eternal.
7. Substances, properties, and characteristics, which result from combination, cease to exist on the dissolution of that compound. But the power or force, by virtue of which one substance unites with another, or separates from it, is eternally inherent in that substance, and this power will compel it to seek similar unions and disunions in the future. Unions and disunions, Creation and Dissolution (of the world) [and birth and death of the soul] have eternally followed each other in succession.
8. That which results from the combination of different elementary substances in an intelligent manner and in the right proportion and other, - even that, in all its infinite variety, is called Creation.
9. The purpose of Creation is the essential and natural exercise of the creative energy of the Deity. A person one asked another “What is the use of the eyes?” “To see with to be sure,” was the reply. The same is the case here. God’s creative energy can be exercised and the souls can reap the fruits of their deeds only when the world is created.
10. The world is created. Its Creator is the aforesaid God. The existence of design in the universe as well as the fact that the dead inert matter is incapable of molding itself into different ordered forms, such as seeds, proves that it must have a Creator.

Mother’s Day and Vedic Scriptures

Our Vedas, philosophical scriptures, Smṛtis, epics, Upaniṣads, and other sacred texts are filled with praises of the boundless glory of the mother. Countless Ṛṣis, sages, ascetics, scholars, saints, philosophers, litterateurs, and writers have attempted to express in words the emotions associated with “mother.” Yet, despite all these efforts, no one has ever been able to fully define the word “mother” or adequately describe her infinite greatness.

In our country, the mother is regarded as the embodiment of *Śakti* (divine power), and the Vedas declare the mother to be the foremost worthy of reverence. Even in the following well-known verse, the Supreme Being is first addressed as “mother”:

> *Tvameva mātā cha pitā tvameva,*
> *Tvameva bandhuścha sakhā tvameva.*
> *Tvameva vidyā cha draviṇam tvameva,*
> *Tvameva sarvam mama deva-devaḥ.*

(You alone are my mother and father; You alone are my relative and friend. You alone are knowledge and wealth; You are my everything, O Lord of Lords.)

In the Vedas, the mother is addressed by many sacred names such as *Ambā*, *Ambikā*, *Durgā*, *Devī*, *Sarasvatī*, *Śakti*, *Jyoti*, and *Pṛthvī*. Besides these, she is lovingly called *Mātā*, *Mātṛ*, *Amma*, *Ammi*, *Jananī*, *Janmadātrī*, *Jīvanadāyinī*, *Janayatrī*, *Dhātrī*, *Prasū*, and many other names.

The Ṛgveda glorifies the mother in these words:

> “O life-giving mother, radiant like the dawn! Inspire us to walk upon the noble path. Make us disciplined and righteous. Grant us fame and abundant prosperity.”

The Sāmaveda contains an inspiring teaching whose meaning is:

> “O inquisitive son! Obey your mother. Do not cause her pain through your misconduct. Keep your mother close to you, purify your mind, and illuminate the light of righteous conduct.”

Ancient texts have often compared the extraordinary qualities of medicinal herbs with the qualities of a mother. One ancient scripture describes *Āmalakī* (Indian gooseberry) as *Śivā* (beneficent), *Vayasthā* (that which preserves vitality), and *Dhātrī* (protector like a mother). Similarly, in *Rāja Vallabha Nighaṇṭu*, the qualities of *Harītakī* (harad) are compared to a mother in the following manner:

> *Yasya mātā gṛhe nāsti, tasya mātā harītakī.*

(For the person who has no mother at home, Harītakī acts like a mother by promoting his well-being.)

The *Śrīmad Bhāgavata Purāṇa* states that the blessings obtained through serving one’s mother can remove the sufferings and sins of even seven lifetimes, and that the emotional strength of a mother acts as a protective shield for her children. The Bhāgavata also declares that the mother is the child’s first teacher.

In the *Rāmāyaṇa*, Lord Rāma declares through his own words that the mother and motherland are even greater than heaven:

> *Jananī janmabhūmiścha svargādapi garīyasī.*

(The mother and the motherland are superior even to heaven.)

In the *Mahābhārata*, when the Yakṣa asks Dharmarāja Yudhiṣṭhira, “Who is heavier than the earth?” Yudhiṣṭhira replies:

> *Mātā gurūtarā bhūmeḥ.*

(The mother is weightier and greater than the earth itself.)

In the *Anuśāsana Parva* of the *Mahābhārata*, Grandfather Bhīṣma says:

> “There is no charity equal to the gift of land, no teacher equal to the mother, no righteousness equal to truth, and no virtue equal to charity.”

The composer of the *Mahābhārata*, Maharṣi Vedavyāsa, also writes about the mother:

> *Nāsti mātṛsamā chāyā, nāsti mātṛsamā gatiḥ.*
> *Nāsti mātṛsamaṁ trāṇaṁ, nāsti mātṛsamā priyā.*

(There is no shade like that of a mother, no refuge like a mother, no protector equal to a mother, and nothing as dear as a mother.)

The *Taittirīya Upaniṣad* proclaims:

> *Mātṛ devo bhava.*

(Regard the mother as divine.)

Saints and sages have also firmly believed that heaven resides at the feet of the mother. Swami Dayananda Saraswati, the founder of the Arya Samaj, quoted the following statement from the *Śatapatha Brāhmaṇa* in the opening portion of his immortal work *Satyarth Prakash*:

> *Atha śikṣā pravakṣyāmaḥ:*
> *Mātṛmān pitṛmān ācāryavān puruṣo vedaḥ.*

(We shall now explain education: only that person truly becomes knowledgeable who is guided by three noble teachers — the mother, the father, and the āchārya.)

Further describing the qualities of a mother, it is said:

> *Praśastā dhārmikī viduṣī mātā vidyate yasya sa mātṛmān.*

(Blessed is the mother who, from the time of conception until the completion of education, continuously imparts noble conduct and virtues to her child.)

The greatness of the mother is also beautifully described in the first chapter of *Chanakya Nīti*:

> “Just as there are five kinds of fathers in society, similarly there are five kinds of mothers: the king’s wife, the teacher’s wife, the friend’s wife, one’s mother-in-law, and one’s own birth-giving mother.”

Kauṭilya clearly states in *Chanakya Nīti*:

> “There is no deity equal to the mother. The mother is the supreme goddess.”

Maharṣi Manu glorifies the mother in these words:

> “One teacher is equal to ten instructors; one father is equal to a hundred teachers; but the mother is greater in glory than a thousand fathers.”

by

*• Yajña – Agnihotra – Havan: Ancient Vedic tradition, science, bright future, and the duty of Arya Samaj •*
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Today’s era is the age of science, technology, and a fast-paced lifestyle. In such times, many people - especially the youth - ask whether yajña, agnihotra or havan is only old religious tradition, or whether it still has any importance today. The great founder of the Arya Samaj, Maharshi Swami Dayanand Saraswati, clearly stated in his works such as Satyārth Prakāsh, Rigvedādi Bhāshya Bhumikā, Sanskār Vidhi, and Panch Mahāyajña Vidhi that yajña is not merely ritualistic action, but a scientific and useful means for human life, society, environment, and spiritual growth.

The basic meaning of yajña is: performing noble actions, giving charity, living together in cooperation, being organized, and purifying the environment. Agnihotra or havan is a simple form of yajña, in which ghee, fragrant medicinal herbs, plants, and useful materials are offered into fire along with chanting of mantras. Its purpose is not just to produce smoke or v***r, but purification of air, peace of mind, discipline, and remembrance of God.

Swami Dayanand said that yajña described in the Vedas is beneficial for society. When pure ghee, guggal, camphor, cardamom, clove, neem, peepal, giloy, and similar medicinal substances are put into fire, subtle elements spread in the air. Modern science also accepts that when certain natural substances are burned, fragrant and antibacterial elements can spread in the environment. Many studies suggest that havan performed with controlled and proper materials may help reduce bad odor and decrease certain microorganisms in the surrounding environment.

From an environmental point of view also, yajña is useful if performed correctly. Today air pollution, mental stress, and negative lifestyles are major problems. The natural materials used in havan do not create chemical pollution; instead, they promote a lifestyle connected with nature. It reminds us of the importance of trees, cows, medicinal plants, and organic living. If people adopt natural living instead of plastics, waste, and chemicals, the environment will automatically improve. Yajña strengthens this idea.

Another major benefit of yajña is related to mental health. When family or society members sit together and perform havan with mantras, concentration, peace, positivity, and mutual love increase. Today’s youth are struggling with stress, loneliness, and digital fatigue. In such a situation, performing agnihotra havan for a few minutes daily can provide benefits similar to meditation. It also brings discipline into daily life and strengthens faith in God.

Protection of Vedic knowledge is also connected with yajña. During havan, Vedic mantras are recited, which keeps the ancient tradition of knowledge alive. The Vedas are not only texts of worship, but also guides to knowledge, ethics, science, health, and a better life. When the new generation understands and adopts Vedic mantras, both culture and knowledge are preserved.

Yajña is also deeply connected with worship of God. Swami Dayanand emphasized the worship of a formless, just, all-pervading God described in the Vedas. Yajña reminds us that humans should give up selfishness and live for the welfare of society. Offering into fire is symbolic of giving up ego, laziness, selfishness, and negative qualities.

Today, due to Western and materialistic lifestyles, people spend a lot of money on fashion, show-off, parties, intoxication, unnecessary decoration, and luxury. Such spending may give temporary pleasure, but not lasting peace, health, or satisfaction. If even a very small portion of that money is used for noble activities like yajña and havan, it can bring many benefits to individuals, families, and society. The cost of materials used in havan is very low, but its impact in terms of environmental purification, mental peace, and positivity is very high. It makes the home atmosphere pure and joyful. Family members sit together, increasing love and unity. Remembrance of God brings self-control and inspiration to stay away from wrong actions. Yajña teaches sacrifice, discipline, and good conduct. Therefore, instead of wasting money, investing even a small amount in havan is wise and truly beneficial.

Today many people waste hours daily on mobile phones, useless conversations, TV, social media, laziness, and other unproductive activities. Even after wasting so much time, there is no significant progress in life. If only about 15 minutes daily are dedicated to yajña or havan, it can bring excellent benefits. Performing havan helps concentration of mind, purification of thoughts, and starts the day with positivity. Chanting mantras and remembrance of God bring mental peace, strengthen good intentions, and reduce stress. The home environment also becomes pure and pleasant. Regular havan develops discipline, punctuality, and good habits. When family members sit together, love, values, and unity increase. Time that was previously wasted can become a means of life improvement. Therefore, daily short havan is a highly beneficial practice.

Today it is necessary that youth see yajña not as superstition, but as a combination of discipline, health, environment, culture, and spirituality. If performed properly with correct knowledge, pure materials, and understanding, yajña can be extremely useful in modern life as well. Yajña is not only a tradition of the past, but also an inspiration for the future.

The main duty of Arya Samaj is to re-establish Vedic knowledge and true dharma in society, as clearly stated by its founder Maharshi Swami Dayanand Saraswati in his texts and teachings. Among these duties, the promotion of yajña or agnihotra holds a very important place. Arya Samaj should help people understand that yajña is not just a religious ritual, but a scientific means of health, environment, discipline, protection of the Vedas, and spiritual upliftment. The younger generation should be explained in simple language that havan purifies the environment, brings mental peace, and increases unity in the family.

Arya Samaj also has the responsibility to promote simple agnihotra method in every home so that people do not consider it difficult or expensive. Awareness about the benefits of yajña should be spread in schools, among youth, and in social institutions. It should also be explained that yajña performed with Vedic mantras strengthens moral values and develops a spirit of social welfare beyond selfishness.

Arya Samaj should also ensure that yajña is separated from superstition and its scientific and practical aspects are highlighted. Only when people understand and adopt it will a clean environment, good character, and harmony develop in society. In this way, promotion of yajña is an essential part of the religious, social, and spiritual mission of Arya Samaj.

— Bhavesh Merja

Know thy Vedas

Quest # 1: Why to believe the Vedas to be authoritative and of Divine origin and
true?

Answer: “The book in which God is described as He is viz., Holy, Omniscient,
Pure in nature, character and attributes, Just, Merciful, etc., and in which
nothing is said that is opposed to the laws of nature, reason, the evidence of
direct cognisance, etc., the teaching of the highly learned altruistic teachers
of humanity (A’ptas), and the intuition of pure souls, and in which the laws,
nature, and properties of matter and the soul are propounded as they are to be
inferred from the order of nature as fixed by God, is the book of Divine
revelation. Now The Vedas alone fulfil all the above conditions, hence they are
the revealed books.” [Light Of Truth—-VII]

Man is finite in knowledge of his surroundings where he stays and does mistakes
hence cannot be perfect, because he is infinitesimal unity, whilst God is
infinite, All-pervading, Omniscient, so His knowledge —The Vedas are the only
ATHOROTATIVE AND TRUSTED by all. The Vedas being Divine in origin, are free from
error and axiomatic (Swatah-Pramana), in other words the Vedas are their own
authority, whilst other books, dependent upon the Vedas for their authority.

“As the parents are kind to their children and wish for their welfare, so has
the Supreme Spirit, out of kindness to all men, revealed. The Vedas by whose
study men are freed from ignorance and error, and may attain the light of true
knowledge and thereby enjoy extreme happiness as well as advance knowledge and
promote their welfare” [S.P. VII]

Since time immemorial, till the Great War of Mahabharata the scholars treated
The Vedas as the repository of all true knowledge and interpreted them
accordingly. If The Vedas had not possessed science the various scientific
developments would not have taken place.

Great sage Vyasa, the author of the Vedanta Darshana unequivocally accepted this
idea. Shri Shankaracharya comments in his Sutra “Shastrayonitvat (1-1-3)”

Vedas are the scriptures of all true-knowledge. He attributes them with the
adjectives “Saravidyo-pvrinhita” and “Sarvajnakalpa”

The great sage of modern era “Maharishi Dayanand Saraswati” confidently declared
in his book “Rigvedaadi-Bhaashyabhumika” ‘in which he collected some very
conspicuous facts of science “The Vedas are the scripture of all true
knowledge, is such a gift to mankind on his part that he deserves the gratitude
of posterity.”

Quest # 2: The Vedas are the creation of God. Any proof?

Answer: There are many proofs in the Vedas that show that the Vedas are the
books of Divine revelation.

The Yajurveda (31-3) explains that Agni = Rigveda (glorification), Vayu =
Yajurveda (communion), Aaditya = Samaveda (emancipation) and Angira =
Atharvaveda = sacred word i.e. God’s word.

· “Tasmaad Yajyaat Sarvahuta RrichahSaamaani jagyire” (Rigveda 10-90-9)
i.e. “God has created the Rig, Yajur, Sama and Atharva Vedas”.

· “Brahma Padavaayam BraahmanemaAdheepatihi” (Atharvaveda 12-5-4) Which
mean, “God is knower and revealer of the Vedas”.

The Yajur Veda (31-7) says: “The Rigveda, the Yajurveda, the Samaveda and
the Atharvaveda were produced by the Supreme and perfect Being, Parabrahman, who
possesses the attributes of self-existence, consciousness and bliss, who is
Omnipotent and universally adored. The meaning is that the four Vedas were
revealed by God alone.”

· The Atharvaveda (10-23-4-10) says— “Who is that Great Being who
revealed the Rig Veda, the Yajur Veda, the Sama Veda and the Atharva Veda? He is
the Supreme Spirit who created the universe and sustains it.”

· The Yajur Veda (XL-8) says— “The Great Ruler of the universe, who is
self-existent, All-pervading, Holy, Eternal and Formless, has been eternally
instructing His subjects –the immortal souls –in all kinds of knowledge for
their good through the Veda.”

[For further information inquisitive readers should refer and study
–Atharvaveda 12 Th. Khanda, 5 Th. Sukta and mantra # 1 to 73]

(Atharvaveda 19-5-13, 12-5-4, 10-7-14) (Yajurveda 2/21, 23/61, 23/62, 31/7), the
all-sustaining God is the author of the Vedas.

Quest # 3: How many Vedas are there three or four?

Answer: There are four Vedas, which contain the knowledge of three subjects,
i.e. Knowledge, action and communion. [Glorification–communion–emancipation]

The books called the Rigveda, the Yajur Veda, the Sama Veda and the Atharva
Veda—mantras Samhitas only and no other.

One who believes that there are three Vedas is completely wrong and should

rectify him self. The Vedas are four in number.

Quest # 4: Why there are only four Vedas?

Answer: God has given us a beautiful body hence it is our duty to protect it.
What is the use of this precious body if there is no knowledge. Human race is
the best because only in this race one gets a proper knowledge of the soul,
Prakriti and God, and this he acquires only from the Vedas.

Knowledge, deeds, communion and emancipation (science) are the four subjects of
the Vedas and are complete when combined, otherwise there is no use of studying
only one subject or the other.

God has revealed His true knowledge to men only because man has intellect to
grasp the proper knowledge from the Rig-Veda and after getting that proper
knowledge he should act accordingly, which is taught in the Yajur-Veda. There is
a possibility that man may become egoistic after getting knowledge and
performing good deeds, so God has given him the Sama- Veda for balancing him
i.e. communion with God. When man has developed himself with knowledge, virtuous
deeds and communion with the Supreme Being, he becomes happy in his life, but
still wanders in search for something more. Lastly God provides the Atharva-Veda
in which man gets the knowledge of true science i.e. the science of the soul and
the Supreme Soul (God). The bliss of God is possible through the Atharva Veda.
Hence all the four Vedas are essential to acquire the correct and complete
knowledge of the matter (Prakriti), the soul and God with which he is free from
all sorrows and pains, when he renounces the worldly
attraction and temptation, and gets the Bliss of God.

When a man acquires the knowledge of the four Vedas
(Knowledge–deeds–communion–science), he is qualified enough to proceed to his

life’s goal i.e. to get the bliss of God.

The four Vedas are the four pillars of success in a man’s life, hence the four
Vedas are essential. “WHAT IS MAN’S CAPACITY AND CAPABILITY TO ACQUIRE THE TRUE
KNOWLEDGE FOR HIS EMANCIPATION, GOD HAS REVEALED THE TRUE KNOWLEDGE COMPLETE AND
CORRECT IN THE VEDAS NO LESS, NO MORE.”

There are mantra revelated by knowledge in the Rigveda. The Yajur Veda mantras
are revelated by actions i.e. what is right and what is wrong, and what to do
and what is prohibited by virtue. In the Sama Veda most mantras are about
communion with God. Lastly in the Atharva Veda there are root mantras of science
on different subjects along with mantras related to medical science.

THE GREAT SAGE MAHARISHI SWAMI DAYANAND SARASVATI HAS SAID IN THE TEN
COMMANDMENTS OF ARYA SAMAJ ” THE VEDAS ARE THE SCRIPTURES OF TRUE KNOWLEDGE AND
IT IS THE PREMIER DUTY OF ALL ARYANS TO RECITE AND TEACH THE VEDAS.

God is Omniscient and only He is the true friend of the soul, because the soul
has limited power and knowledge. God is the greatest teacher and guide who
revealed His knowledge in the beginning of the world after human life had been
created, for the betterment of mankind.

“As parents are kind to their children and wish for their welfare, so does the
Supreme Spirit, out of kindness to all mankind revealed the Vedas by whose study
men are freed from ignorance and error, and may attain the light of true
knowledge and thereby enjoy extreme happiness as well as advance knowledge and
promote their welfare” [S.P. VII]

“The Vedas are the true knowledge of God. In the beginning after human being had
been created, the Supreme Spirit made the Vedas known to Brahma through Agni,
etc., i.e., Brahma learnt the four Vedas from Agni, Vayu, Aaditya and Angira

(Manu Smriti 1-23).”

Quest # 5: If infinite God’s full knowledge is in the Vedas, then knowledge of
God will become finite?

Answer: Whatever knowledge, the soul required for its salvation, God has
revealed the same in the Vedas. To get more knowledge than required is of no
use. God is Omniscient. He knows better about the soul’s capacity for acquiring
knowledge.

GOD is infinite by nature, His essence, powers, attributes are all infinite, so
is His knowledge. The soul is an infinitesimal unity hence, remains, finite in
knowledge, though pure in nature. He acquires the knowledge according to its

capacity. God has given him correct and complete knowledge; no less no more

“A’rsha Granthas” or Religious books?

Answer: There exists the four Vedas, i.e. the Rigveda, the Yajur Veda, the Sama
Veda and the Atharva Veda.

(1) In the Rig-Veda there are 10 Mandalas (Volumes), 85 Anuvakas (Sections),
1028 Suktas and 10589 Mantras (verses)

(2) In the Yajur Veda there are 40 Adhyaaya (Chapters) in which contains 1975
Mantras.

(3) In the Sama Veda there are 1875 Mantras. And

(4) In the Atharva Veda three are 10 Mandalas (Volumes), 20 Khandas (Sections)
and 5977 Mantras.

The total mantras in the four Vedas are 10589 + 1975 + 1875 + 5977 = 20,416 i.e.
Twenty thousand four hundred and sixteen mantras.

Readers will be surprised to know that the total letters of the four Vedas is
864000, which is God’s creation and are eternal. The Vedas are the religious
books for all mankind.

There are four UpVedas+ or Sub-Veda (Here the word ‘Veda’ stands for education),
under which comes six Vedangas (Limbs)*, six Upangas (sub-limbs)**, i.e. six
school of thought propounded by seers and sages, four Brahmans*** and –the
Vedas alone are held to be Divine in origin, the rest were made by R’shis–seers
of the Veda and nature. There are ten Upanishads.

[They are four in number: –(i) the Ayurveda or the medical scriptures; (ii) the
Arthaveda or the technological sciences; (iii) the Dhanurveda or the science of
archery; devastating weapon and missiles and diplomacy; and (iv) the
Gandharvaveda or the science of music.]

{* They are six in number: –(I) Shiksha [Phonetics science of morals and
duties]; (ii) Kalpa [geometry]; (iii) Vyakarana [Grammar]; (iv) Chhanda [metrics
i.e. Philology]; (v) Nirukta [etymology] and (vi) Jyotisha [astronomy and
astrology].}

{** They are six in number: –Purva Mimansa, Vaisheshika, Nyaaya, Yoga, Sankhya

and

Vedanta these are also commonly called the six schools of Indian philosophy.
They have profound respect for the four Vedas. These philosophical system show
that human mind soared to highest peak of the imagination. Usually most people
believe Vedanta means ending portion of the Veda, which is wrong. The real
meaning of “Vedanta” is so called “the theory of the Vedas.” Here ‘Anta’ stands
for the theory and not for the end.}

[*** They are four in number: — Aitreya, Shatapatha, Sama and Gopatha.]

[++ There are also ten Upanishads e.g. I’sh, Kena, Katha, Prashna, Munduka,
Muanduka, Aitreya, Taitreya, Chhandogya and Vrihadaranyka. Upanishads, which
deal with the spiritual science as well as physical science in some cases, are
the offshoots of the careful examination of the Vedic verses.]

Whatever is enjoined by the Vedas, are right, whilst whatever is condemned by
them we believe to be wrong. Among the Shruties, manu Smriti alone is

authoritative, the interporated verses being excepted.

Quest # 7: What does “Shakha” (division of the Vedas) mean and how many Shakhas
are there in the Vedas?

Answer: According to the great sage Gemini, writer of Meemansa Shastra (1-130),
the teaching pattern it is called “Shakha”. Branch, part or division etc. are
not the correct meaning of Shakha but these Shakhas are the pattern of teaching
–the way of teaching, –the style of teaching of the Vedas.

It is written in the Mahabhashya-Karika (Ashtadhyayi 4-1-63) that Charan is
meant for Gotra, here Charan means –the style of teaching. In short the
branches of The Vedas means the style / pattern of teaching and they are not
division or tree-like branches.

According to the Mahabhashya, it is written that there are 1131 branches of the
Vedas. In the Sarvanukrammi its number is 1130, in the Chakraviyuh its number is
only 116. Swami Dayanand Saraswati has quoted the number of the branches of The
Vedas as 1127, in his immortal book “Light of Truth”.

First it was the great sage named “Shakal” who had taught the style of teaching
of The Vedas. Shakal is very ancient. By way of Mandalas–Anuvakas–Suktas,
Shakal has popularized his brand what is known as that “the teaching of Shakal”.
It is said that all other patterns of teaching (Shakhas) are come in existence
after Shakal. Where there are Mandalas, Anuvakas, Sukta, they are known as
Shakal’s literature.

om shanti shanti shanti