वेदveda

N. of certain celebrated works which constitute the basis of the first period of the Hindū religion (these works were primarily three, viz. 1. the Ṛg-veda, 2. the Yajur-veda [of which there are, however, two divisions See तैत्तिरीय-संहिता (taittirīya-saṃhitā), वाजसनेयि-संहिता (vājasaneyi-saṃhitā)], 3. the Sāma-veda ; these three works are sometimes called collectively त्रयी (trayī), ‘the triple Vidyā’ or ‘threefold knowledge’, but the Ṛg-veda is really the only original work of the three, and much the most ancient [the oldest of its hymns being assigned by some who rely on certain astronomical calculations to a period between 4000 and 2500 B.C., before the settlement of the Āryans in India; and by others who adopt a different reckoning to a period between 1400 and 1000 B.C., when the Āryans had settled down in the Panjāb]; subsequently a fourth Veda was added, called the Atharva-veda, which was probably not completely accepted till after Manu, as his law-book often speaks of the three Vedas-calling them त्रयम् ब्रह्म सनातनम् (trayam brahma sanātanam), ‘the triple eternal Veda’, but only once [xi, 33 ] mentions the revelation made to Atharvan and Aṅgiras, without, however, calling it by the later name of Atharva-veda; each of the four Vedas has two distinct parts, viz. 1. Mantra, i.e. words of prayer and adoration often addressed either to fire or to some form of the sun or to some form of the air, sky, wind &c., and praying for health, wealth, long life, cattle, offspring, victory, and even forgiveness of sins, and 2. Brāhmaṇa, consisting of Vidhi and Artha-vāda, i.e. directions for the detail of the ceremonies at which the Mantras were to be used and explanations of the legends &c. connected with the Mantras [see ब्राह्मण (brāhmaṇa), विधि (vidhi)], both these portions being termed श्रुति (śruti), revelation orally communicated by the Deity, and heard but not composed or written down by men [cf. Indian Wisdom, by Sir M. Monier-Williams (Title) 24  &c.], although it is certain that both Mantras and Brāhmaṇas were compositions spread over a considerable period, much of the latter being comparatively modern; as the Vedas are properly three, so the Mantras are properly of three forms, 1. Ṛc, which are verses of praise in metre, and intended for loud recitation; 2. Yajus, which are in prose, and intended for recitation in a lower tone at sacrifices; 3. Sāman, which are in metre, and intended for chanting at the Soma or Moon-plant ceremonies, the Mantras of the fourth or Atharva-veda having no special name; but it must be borne in mind that the Yajur and Sāma-veda hymns, especially the latter, besides their own Mantras, borrow largely from the Ṛg-veda; the Yajur-veda and Sāma-veda being in fact not so much collections of prayers and hymns as special prayer- and hymn-books intended as manuals for the Adhvaryu and Udgātṛ priests respectively [see यजुर्-वेद (yajur-veda), साम-वेद (sāma-veda)]; the Atharva-veda, on the other hand, is, like the Ṛg-veda, a real collection of original hymns mixed up with incantations, borrowing little from the Ṛg and having no direct relation to sacrifices, but supposed by mere recitation to produce long life, to cure diseases, to effect the ruin of enemies &c. each of the four Vedas seems to have passed through numerous Śākhās or schools, giving rise to various recensions of the text, though the Ṛg-veda is only preserved in the Śākala recension, while a second recension, that of the Bhāṣkalas, is only known by name; a tradition makes Vyāsa the compiler and arranger of the Vedas in their present form: they each have an Index or Anukramaṇī [q.v.], the principal work of this kind being the general Index or Sarvānukramaṇī [q.v.]; out of the Brāhmaṇa portion of the Veda grew two other departments of Vedic literature, sometimes included under the general name Veda, viz. the strings of aphoristic rules, called Sūtras [q.v.], and the mystical treatises on the nature of God and the relation of soul and matter, called Upaniṣad [q.v.], which were appended to the Āraṇyakas [q.v.], and became the real Veda of thinking Hindūs, leading to the Darśanas or systems of philosophy; in the later literature the name of ‘fifth Veda’ is accorded to the Itihāsas or legendary epic poems and to the Purāṇas, and certain secondary Vedas or Upa-vedas [q.v.] are enumerated; the Vedāṅgas or works serving as limbs [for preserving the integrity] of the Veda are explained under वेदा (vedā)ङ्ग (ṅga) below: the only other works included under the head of Veda being the Pariśiṣṭas, which supply rules for the ritual omitted in the Sūtras; in the Bṛhad-āraṇyaka Upaniṣad the Vedas are represented as the breathings of Brahmā, while in some of the Purāṇas the four Vedas are said to have issued out of the four mouths of the four-faced Brahmā and in the Viṣṇu-Purāṇa the Veda and Viṣṇu are identified), Religious Thought and Life in India, also called ’Brāhmanism and Hindūism,’ by Sir M. Monier-Williams (Title) 7  &c. Indian Wisdom, by Sir M. Monier-Williams (Title) 5 ; 24  &c. [ID=205648]

वेद (veda) [Printed book page 298-2]
वेद (veda) 1. véd-a, m. [√1. vid] knowledge, ritual
lore (V.); sg. pl. sacred knowledge, handed
down in the threefold form (trayī vidyā) of
Ṛg-veda, Sāma-veda, and Yajur-veda; later
the Atharva-veda was added as a fourth; in
E. the Itihāsa-purāṇa or Purāṇa is spoken
of as a fifth Veda; perception (Br., rare). [ID=17028]

वेद (veda) [Printed book page 806]
वेद (veda) m. (-दः (-daḥ)) A Veda, the generic term for the sacred writings or scripture of the Hindus; supposed to have been revealed by BRAHMĀ, and after being preserved by tradition for a considerable period, to have been arranged in the present form by VYĀSA; the principal Vedas are three in number, the Ṛc, Yajus, and Sāma, to which a fourth, the Atharva, is usually added, and the Itihāsa and Purāṇas, or ancient history and mythology, are sometimes considered as a fifth. [ID=36691]

वेद (veda) [Printed book page 724-a]
वेद (veda) (दः) ((daḥ)) 1. m. The Veda, the sacred writings of the Hindus. There are reckoned four of them; the Rig, Yajus, Sāma and Atharva Vedas; metre; comment; knowledge; Vishnu. [ID=36308]

वेद (veda) [Printed book page 690-32]
वेद (veda) m. 1. Knolwledge; 2. an epithet of Vishṇu; 3. a bundle of kuśa grass,  M. iv.36; 4. name of the scriptures of the Hindus; (they were originally three, viz., ऋग्वेद (veda) (ṛgveda), यजुर्वेद (veda) (yajurveda) and सामवेद (veda) (sāmaveda); to these the अथर्ववेद (veda) (atharvaveda) seems to have been subsequently added).
[These writings are regarded as a direct revelation from the Deity and are called Śruti (what is heard) to distinguish them from Smṛiti or sacred lore of human origin; the several sages to whom verse or hymns of the Vedas are ascribed are regarded as seers (द्रष्टारः (draṣṭāraḥ)) and not as composers (स्रष्टारः (sraṣṭāraḥ)).] [ID=36213]

वेद (veda) [Printed book page 688-a]
वेद (veda) [ID=38403]

वेद (veda) [Printed book page 0900-a]
वेद (veda) veda, i. e. vid + a, m. 1. Know- [ID=13964]

वेद (veda) [Printed book page 522]
1 वेद (veda) m. knowledge, esp. sacred knowledge, the (triple) Veda. [ID=30936]

वेद (veda) [Printed book page 252-a]
véda, m.
—1. understanding, knowledge; —2. esp. the sacred knowledge, handed down in triple form of ṛc, yajus, and sāman, see these, and cf. (trayī) vidyā; —later, the well-known collections called Rigveda, Yajurveda, and Sāmaveda (63^{5, 6}), the holy scriptures, held to be a revelation and so called śruti, 58¹⁸. [√1vid.] [ID=4023]

[Printed book page 0963-c]
वेद (veda) veda, as, m. (fr. rt. 1. vid; cf. Gr. οἶδα fr. ιδ, Lat. video fr. vid, Goth. vait, Lith. weizd), knowing, knowledge; ‘the true knowledge, divine knowledge,’ N. of certain celebrated works which constitute the basis of the first period of the Hindū religion, (these works were originally three, viz. 1. the Ṛg-veda, 2. the Yajur-veda [of which there are, however, two divisions, see taittirīya- saṃhitā, vājasaneyi-saṃhitā], 3. the Sāma-veda; these three works are sometimes called collectively, trayī, ‘the triple Vidyā’ or ‘threefold knowledge,’ but the Ṛg-veda is really the only original work of the three, and much the most ancient, some of its hymns being rather Indo-European than Hindū, and representing the condition of the Āryans before their final settlement in India; subsequently a fourth Veda was added, called the Atharva-veda, which was pro- bably not completely accepted till after Manu, as his law-book often speaks of the three Vedas — calling them trayam brahma sanātanam, ‘the triple eternal Veda,’ and stating in I. 23. that the Creator drew forth the Ṛg-veda from fire, the Yajur-veda from air, and the Sāma-veda from the sun; and in another place, IV. 124, stating that the Ṛg has the gods for its deities, the Yajur has men, and the Sāma has the Pitṛs, on which account the sound of this latter is impure — but only once [XI. 33] mentions the revelation made to Atharvan and Aṅgiras, without, however, calling it by the later name of Atharva- veda, the songs and incantations of the Atharvans not being at that time recognised as a fourth Veda; each of the four Vedas has two distinct parts, viz. 1. a Saṃhitā or collection of Mantras, i. e. of words of prayer and adoration often addressed either to fire or to some form of the sun or to some form of the air, sky, wind, &c., and praying for health, wealth, long life, cattle, offspring, victory, and even forgiveness of sins, which words of prayer or praise form what is usually called the Mantra portion of the Veda [see mantra], and 2. a Brāhmaṇa portion consisting of Vidhi and Artha-vāda, i. e. directions for the detail of the ceremonies at which the Mantras were to be used and explanations of the legends &c. connected with the Mantras [see brāhmaṇa, vidhi], both these portions being termed Śruti, revelation orally communicated by the Deity, and heard but not com- posed or written down by men; although both portions are supposed by orthodox Hindūs to have existed from eternity, and not to require pramāṇa, ‘proof,’ as they are themselves Pramāṇa, yet the oldest of the Mantras are not likely to belong to a much earlier date than the twelfth or thirteenth century B. C.; and it is certain that both Mantras and Brāhmaṇas were compositions spread over a considerable period, much of the latter being comparatively modern: as the Vedas are properly three, so the Mantras are properly of three forms, 1. Ṛc, which are verses of praise in metre, and intended for loud recitation; 2. Yajus, which are in prose, and intended for use at sacrifices; 3. Sāman, which are in metre, and intended for chanting at the Soma or Moon-plant ceremonies, the Mantras of the Atharva-veda having no special name; but it must be borne in mind that the Yajur and Sāma-veda hymns, especially the latter, besides their own Mantras, borrow largely from the Ṛg-veda; the Yajur-veda and Sāma-veda being in fact not so much collections of prayers and hymns as
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special prayer and hymn-books intended as liturgical or sacrificial manuals for the Adhvaryu and Udgātṛ priests respectively, the necessity for which grew out of the vast and complicated ritual elaborated by the Āryans after they had settled down in India [see yajur-veda, sāma-veda]; the more modern Atharva- veda-saṃhitā, on the other hand, is, like the Ṛg- veda, a real collection of original hymns mixed up with incantations, borrowing little from the Ṛg, having no direct relation to mere ritual or sacrifices, but supposed by mere recitation to produce long life, to cure diseases [generally in connection with the use of some plant or drug gifted with magical properties], to obtain success in love or gaming, to effect the ruin of enemies, and to secure the reciter's own pros- perity; each of the four Vedas seems to have passed through numerous Śākhās or schools, giving rise to various recensions of the text, though the Ṛg-veda is only preserved in the Śākala recension; as to arrangement, the Mantras being made up in the first instance of separate Padas or words are joined together so as to form Sūktas or hymns; the hymns of the Yajur-veda, with the exception of its last book, which is thought to be mystical, are arranged according to the sacrifices at which its Mantras were used, and those of the Sāma-veda with reference especially to the Moon-plant sacrifices, but those of the Ṛg-veda Mantras having no direct reference to sacrificial acts are arranged either according to their authors and the objects addressed or according to mere bulk; the former is the distribution into ten Maṇḍalas, the first and last three Maṇḍalas including a variety of authors or rather Ṛṣis [who are said to have seen the Vedas and not composed them], and each of the other Maṇḍalas belonging to one particular Ṛṣi; the latter is the distribution into Aṣṭakas [see maṇ- ḍala, varga]: a tradition makes Vyāsa the com- piler and arranger of the Vedas in their present form: they each have an Anukramaṇī or Index, giving the first word of every hymn, the number of verses, the name of the devatā or deified being about which the Mantra is concerned [sometimes, however, the devatā may be an inanimate object], the names and families of the authors and the metre, the principal work of this kind being the Sarvānu- kramaṇī or general Index; out of the Brāhmaṇa portion of the Veda grew two other departments of Vedic literature, sometimes included under the general name Veda, viz. the strings of aphoristic rules, called Sūtras [though these are often said to be pauruṣeya, i. e. human compositions], and the mystical treatises on the nature of God and the relation of soul and matter, called Upaniṣads, which were appended to the Āraṇyakas, certain chapters of the Brāhmaṇas so obscure and awe-inspiring in their allusions to the Supreme Spirit of the Universe that they had to be read in the solitude of forests; the most important of the former are the Kalpa-sūtras or Śrauta-sūtras as founded directly on Śruti; these strings of rules being in fact guides to the rambling discursive Brāh- maṇas and systematized directories for the due per- formance of every part of the ceremonial, while the Upaniṣads, on the other hand, taught the secret doctrine [called rahasya in Manu II. 165. and ve- dānta in VI. 83, 94] underlying the ceremonial, viz. the existence of one Universal Spirit, called Brahma, with which the whole creation and the human soul itself was identified; as the Śrauta-sūtras were fol- lowed by the Gṛhya and Sāmayācārika Sūtras or ‘rules for domestic ceremonies and conventional cus- toms,’ which again became the forerunners of the Dharma-śāstras and thus linked the Veda with the code of Manu, so the Āraṇyakas were followed by the Upaniṣads, which latter became the real Veda of thinking Hindūs, leading to the Darśanas or systems of philosophy, and linking them also with Vedic literature: in modern writings the name of ‘fifth Veda' is accorded to the Itihāsas or legendary epic poems and the Purāṇas, and certain Upa-vedas or secondary Vedas are enumerated, that of the Ṛg- veda being the Āyur-veda or Veda on medicine, that
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of the Yajur being the Dhanur-veda or Veda on archery, that of the Sāma being the Gāndharva-veda or Veda on music, and that of the Atharva-veda being either the Sthāpatya-veda or Artha-śāstra or Śilpa-śāstra, q. q. v. v.; the Vedāṅgas or works serv- ing as limbs [for preserving the integrity] of the Veda, of which the Kalpa-sūtras form a part, are explained under vedāṅga, col. 3: the only other works included under the head of Veda being the Pariśiṣṭas, which supply rules for the ritual omitted in other works; in the Bṛhad-āraṇyaka Upaniṣad the Vedas and all the above literature are represented as the breathings of Brahmā, while in some of the Purāṇas the four Vedas are said to have been created by the four-faced Brahmā from his several mouths, and in the Viṣṇu-Purāṇa the Veda and Viṣṇu are identified); reading the Veda, (Sāy. = vedādhya- yana, Ṛg-veda VIII. 19, 5); comment, explana- tion; metre; epithet of Viṣṇu; obtaining, acqui- sition, wealth, = dhana (Ved.); a bunch or bundle of Kuśa grass (= kuśa-muṣṭi, Manu IV. 36; in this sense probably connected with vedi, ‘an altar made of grass’); (ās), m. pl. the Vedas, i. e. the three principal Vedas; (ā), f., N. of a river. —Veda- kuśala, as, ā, am, versed in or conversant with the Vedas. —Veda-kauleyaka, as, m. ‘belonging to the family of the Veda,’ an epithet of Śiva. —Veda-garbha, as, m. ‘Veda-filled,’ epithet of Brahmā; a Brāhman, man learned in the Veda. —Veda-gāmbhīrya, am, n. the deep or recondite sense of the Veda. —Veda-gupti, is, f. the preser- vation of the Vedas (by the Brāhmanical caste). —Veda-jña, as, m. ‘Veda-knower,’ a Brāhman skilled in the Vedas. —Veda-tattva, am, n. ‘Veda- truth,’ the true doctrine of the Vedas. —Veda-tāt- parya, am, n. the real object or true meaning of the Veda. —Veda-traya, am, ī, n. f. the three Vedas. —Veda-darśin, ī, inī, i, ‘Veda-seeing,’ one who discerns the sense of the Veda, (according to Kullūka on Manu XI. 234 = vedārtha-jña.) —Veda- dīpa, as, m. ‘lamp of knowledge,’ N. of Mahī- dhara's commentary on the Vājasaneyi-saṃhitā. —Ve- da-dṛṣṭa, as, ā, am, approved of or sanctioned by the Vedas or by Vedic ritual. —Veda-dhara, as, m. = vedeśa. —Veda-dharma-vid, t, t, t, know- ing the Veda and the law. —Veda-nāda, as, m. ‘Veda-sound,’ sound of chanting or repeating the Veda. —Veda-nidhi, is, m. ‘Veda-treasure,’ N. of a priest. —Veda-nindaka, as, m. ‘a Veda-reviler,’ atheist, any seceder from the belief of the divine origin and character of the Vedas, unbeliever; a Jaina or Buddhist. —Veda-nindā, f. reviling the Vedas, heresy, unbelief, (Manu XI. 56.) —Veda- pāraga, as, m. ‘one who has gone to the further end of the Veda,’ a Brāhman skilled in the Veda. —Veda-puṇya, am, n. the sanctity or holiness of the Veda. —Veda-pradāna, am, n. imparting or teaching the Veda, giving instruction in the Veda. —Veda-pravāda, as, m. a statement or declaration of the Vedas. —Veda-plāvin, ī, m. one who pro- mulgates or publicly teaches the Veda. —Veda-bāhu, us, m., N. of a son of Pulastya. —Veda-bhāṣya- kāra, as, m. the author of a commentary on the Veda (epithet of Sāyaṇa). —Veda-mātṛ, tā, f. ‘Veda- mother,’ epithet of the most sacred verse of the Veda called Gāyatrī or Sāvitrī (personified as the mother or source of the Vedas, see gāyatrī). —Veda- mitra, as, m. ‘friend of the Veda,’ N. of a teacher of the Ṛg-veda. —Veda-mūrti, is, f. embodiment of the Veda (sometimes used as an honourable title before the names of learned Brāhmans). —Veda- mūla, as, ā, am, ‘Veda-rooted,’ grounded on the Veda. —Veda-rakṣaṇa, am, n. ‘Veda-preserva- tion,’ the preservation of the Vedas (as a duty of the Brāhmanical class). —Veda-vacana, am, n. a text of the Veda. —Veda-vatī, f., N. of a river, (also written vedasinī, vetasinī); N. of a beautiful woman (daughter of Kuśa-dhvaja, whose story is told in the Rāmāyaṇa; she became an ascetic, and being in- sulted by Rāvaṇa in the wood where she was per- forming her penances, destroyed herself by entering
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fire, but was born again as Sītā). —Veda-vadana, am, n. grammar (= vy-ākaraṇa). —Veda-vākya, am, n. a text of the Veda. —Veda-vāsa, as, m. ‘Veda-abode,’ a Brāhman. —Veda-vāhya, as, ā, am, external to the Veda, not founded on the Veda (= na veda-mūla); contrary to the Veda. —Ve- da-vid, t, t, t, knowing the Veda, conversant with the Veda; (t), m. a Brāhman versed in the Vedas; epithet of Viṣṇu. —Veda-vidvas, ān, m. one learned in the Vedas. —Veda-vihita, as, ā, am, taught or enjoined by the Vedas. —Veda-vṛtta, am, n. the doctrine of the Vedas. —Veda-vṛddha, as, m., N. of a Muni. —Veda-vedāṅga-pāraga, as, m. well read in the Vedas and Vedāṅgas, (see pāra-ga.) —Veda-vyāsa, as, m. ‘Veda-arranger,’ epithet of Vyāsa or Bādarāyaṇa; (ās), m. pl. the arrangers of the Vedas. —Veda-śabda, as, m. a word or term in the Vedas. —Veda-śāstra, am, n. ‘Veda-ordinance,’ the Veda or any Vedic composition. —Veda-śāstra- sampanna, as, ā, am, versed in the Vedas and Śāstras. —Veda-śiras, ās, m., N. of a son of Mār- kaṇḍeya and Mūrdhanyā (regarded as the progenitor of the Bhārgava Brāhmans); of a son of Prāṇa; of a son of Kṛśāśva; (as), n. epithet of a weapon. —Veda-śīrṣa, as, m., N. of a mountain. —Veda- śravas, ās, m., N. of a Ṛṣi. —Veda-śruti, is, f. the hearing of the Veda. —Veda-saṃhitā, f. the Saṃhitā or collection of Mantras of the Veda. —Ve- da-sannyāsa, as, m. giving up or discontinuing the ritual of the Vedas. —Veda-sannyāsika, as, m. or veda-sannyāsin, ī, m. a religious mendicant (be- longing to the fourth āśrama or order) who dis- continues the ritual of the Vedas. —Veda-sammata, as, ā, am, conformable to the Vedas. —Veda-sam- mita, as, ā, am, of equal measure with or con- formable to the Vedas. —Veda-stuti, is, f. ‘Veda- praise,’ N. of a celebrated composition. —Vedastuti- kārikā, f., N. of a metrical paraphrase of the pre- ceding work by Vallabhācārya (inculcating the doc- trine of faith as a means of salvation). —Veda- sparśa, as, m., N. of a Muni. —Veda-smṛtā, f., N. of a river. —Veda-smṛti, is, f., N. of a river. —Vedāgraṇī (°da-ag°), īs, f. ‘leader of the Veda’ (= sarasvatī). —Vedāṅga (°da-aṅ°), as, m. ‘a limb (for preserving the body) of the Veda,’ N. of certain works or classes of works regarded as auxiliary to and even in some sense as part of the Veda, (their object was to secure the proper pro- nunciation and correctness of the text and the right employment of the Mantras at sacrifices as taught in the Brāhmaṇas; six subjects are usually enume- rated under which these works are comprised, and six works are given as representatives of these subjects, mostly written in the Sūtra or aphoristic style, but whether all of these are the original representa- tives of the various subjects is doubtful; 1. Śikṣā, ‘the science of proper articulation and pronunciation,’ comprising the knowledge of letters, accents, quantity, the use of the organs of pronunciation, and phonetics generally, but especially the laws of euphony peculiar to the Veda; one short treatise consisting in one recension of thirty-five and in another of fifty-nine verses, and a chapter of the Taittirīya-āraṇyaka are regarded as the representatives of this subject; but the more modern Prātiśākhyas and other works on Vedic phonetics may be included under it, [see prātiśākhya]: 2. Chandas, ‘metre,’ represented by a treatise ascribed to Piṅgala-nāga, which, how- ever, treats of Prākṛt as well as Sanskrit metres, and includes only a few of the leading Vedic metres: 3. Vy-ākaraṇa, ‘linguistic analysis or grammar,’ said to be represented by Pāṇini's celebrated Sūtras, but as this great work only treats of Vedic grammar exceptionally, this Vedāṅga is more properly identi- fied with the lost grammatical Sūtras which preceded Pāṇini: 4. Nir-ukta, ‘explanation of difficult Vedic words,’ represented by the Nirukta of Yāska, which consists of five chapters of mere lists of words, three belonging to the Naighaṇṭuka section of synonyms, one to the Naigama of separate words, and one to the Daivata of divinities and the other objects
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addressed in the Mantras; after which come twelve chapters of explanation with an introduction, to which is also added a Pariśiṣṭa of two other chapters, [see yāska]: 5. Jyotiṣa, ‘astronomy,’ or rather the Vedic calendar, represented by a small tract in a more modern style than the Sūtra works, the object of which is to fix the most auspicious days for sacri- fices: 6. Kalpa, ‘ceremonial,’ represented by a large number of Sūtra works intended to systematize the tedious and confused ritualistic precepts of the Brāh- maṇas; each of the Vedas has its own Kalpa or Śrauta Sūtras, [see sūtra and cf. veda, p. 963]: the first and second of these Vedāṅgas is said to be intended to secure the correct reading or recitation of the Veda, the third and fourth the understanding of it, and the fifth and sixth its proper employment at sacrifices: the Vedāṅgas are alluded to by Manu, who calls them, in III. 184, Pravacanas, ‘expo- sitions,’ a term which is said to be also applied to the Brāhmaṇas.) —Vedāṅgin, ī, m. one who studies or teaches the Vedāṅgas. —Vedādi (°da-ādi), n. or vedādi-varṇa (°da-ād°), as, m. or vedādi-vīja (°da-ād°), am, n. the first syllable of the Veda or the mystical name of God, the sacred syllable Om. —Vedādhigama (°da-adh°), as, m. the going over or study of the Vedas. —Vedādhipa (°da-adh°), as, or vedādhipati (°da-adh°), is, m. ‘one who presides over the Veda,’ a term applied to certain of the planets, (thus the Ṛg-veda is said to be presided over by the planet Jupiter or Bṛhas-pati, the Yajur- veda by Venus, the Sāma-veda by Mars, and the Atharva-veda by Mercury.) —Vedādhyayana (°da- adh°), am, n. the going over or study of the Vedas. —Vedādhyayin or vedādhyāyin (°da-adh°), ī, m. one who studies the Veda. —Vedādhyāpaka (°da- adh°), as, m. one who causes to go over or study the Veda, a teacher of the Vedas. —Vedādhyāpana (°da-adh°), am, n. the causing to go over the Vedas, teaching the Vedas. —Vedānta (°da-an°), as, m. ‘end of the Veda,’ N. of the second and most im- portant part of the Mīmāṃsā or third of the three great divisions of Hindū philosophy (so called either as teaching the ultimate aim and scope of the Veda or simply as founded on the Upaniṣads which come at the end of the Veda; this system, although be- longing to the Mīmāṃsā school [see mīmāṃsā] and sometimes called Uttara-mīmāṃsā, ‘examination of the later portion or jñāna-kāṇḍa of the Veda,’ i. e. of that portion contained in the Āraṇyakas and Upaniṣads [which teach the knowledge of Brahma or the Universal Spirit], stands out prominently by itself as representing the popular pantheistic creed of the Hindūs of the present day, which is really based on the Upaniṣads and constitutes the true Veda of the modern cultivated Brāhman, underlying also all the polytheism and multiform mythology of the people; it explains the universe synthetically as a development from one principle, and so differs from the analytical Nyāya which treats of the various objects constituting the material world as it finds them, without investigating their mutual relation of effect and cause, and from the Sāṅkhya which, although also synthetic, propounds a duality of principles to account for the visible universe; according to the Vedānta doctrine, Brahma [nom. neut. of brahman] or the Supreme Soul, also called Paramātman, is both the efficient and material cause of the world; the Ātman or individual human soul, as well as all the phenomena of nature, being really identical with the Paramātman, and their existence being only the result of Ajñāna or an assumed igno- rance on the part of this Supreme Soul, who is described as both Creator and Creation, Actor and Act, Existence, Knowledge, Joy, and as devoid of the three qualities, [see guṇa]; the liberation of the human soul, its deliverance from transmigrations, and re-union with the Paramātman, with which it is really identified, is only to be effected by a removal of that ignorance which prevents the consciousness of this identity and by a proper understanding of the truth of the Vedānta; this system is also sometimes
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called Brahma-mīmāṃsā and Śārīraka-mīmāṃsā, ‘in- vestigation of the embodied soul:’ the founder of the school is said to have been Vyāsa, also called Bādarā- yaṇa, and its most eminent teacher was Śaṅkarā- cārya); (ās), m. pl. the Upaniṣads (see Kullūka on Manu VI. 83), works on the Vedānta philosophy. —Vedānta-kalpataru, us, m., N. of a work by Amalānanda Vyāsāśrama. —Vedānta-kalpalatikā, f., N. of a work by Madhu-sūdana-sarasvatī. —Ve- dānta-ga or vedānta-jña, as, m. a follower or knower of the Vedānta. —Vedānta-pradīpa, as, m., N. of a commentary by Rāmānuja on the Bā- darāyaṇa-sūtra. —Vedānta-bhāṣya, am, n., N. of a work by Vyāsa-tīrtha. —Vedānta-sāra, as, m. ‘essence or epitome of the Vedānta,’ N. of a treatise on the Vedānta by Sadānanda; of a commentary on the Vedānta-sūtra by Rāmānujācārya; [cf. vedānta- pradīpa.] —Vedānta-sūtra, am, n., N. of the aphorisms of the Vedānta philosophy ascribed to Bādarāyaṇa or Vyāsa, (these aphorisms are also called Brahma-sūtra and Śārīraka-sūtra.) —Vedāntācārya (°ta-āc°), as, m., N. of the author of a commentary on the Guṇa-ratna-kośa. —Vedāntābhihita (°ta- abh°), as, ā, am, declared in the Upaniṣads or in the Vedānta. —Vedāntin, ī, m. a follower of the Vedānta philosophy. —Vedāntopagata (°ta-up°), as, ā, am, derived from or produced by the Vedānta. —Vedābhyāsa (°da-abh°), as, m. study of the Veda; the repetition of the mystical syllable Om. —Vedārtha (°da-ar°), as, m. the meaning or sense of the Veda. —Vedārtha-jña, as, ā, am, one who knows the meaning of the Veda. —Vedārtha- prakāśa, as, m., N. of Sāyaṇa's commentary on the Ṛg-veda; of a commentary on the Taittirīya- saṃhitā by Mādhava. —Vedārtha-saṅgraha, N. of a work by Rāmānuja. —Vedāvatāra (°da-av°), as, m. descent of the Veda, revelation of the Veda, handing down of the Veda. —Vedāśvā (°da-aś°), f., N. of a river. —Vedeśa (°da-īśa), as, m. ‘lord of the Veda,’ a proper N. —Vedeśa-bhikṣu, us, m., N. of the author of the Padārtha-kaumudī commen- tary. —Vedokta (°da-uk°), as, ā, am, taught or declared in the Vedas, scriptural. —Vedodaya (°da- ud°), as, m. ‘origin of the Veda,’ epithet of Sūrya or the Sun, (the Sāma-veda being said to have pro- ceeded from the Sun, Manu 1. 23.) —Vedodita (°da-ud°), as, ā, am, taught or declared in the Vedas, scriptural. —Vedopakaraṇa (°da-up°), am, n. ‘Veda-instrument,’ a subordinate science for aiding or supporting the Veda (= vedāṅga, q. v.). [ID=44840]

Veda, mostly pl. (°āḥ), the sacred knowledge, esp., the Vedic
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[ID=11773]

Vedas — First came nāda from the Supreme Brahman, then Omkāra and then mantropaniṣad. Brahmā created Akṣaras, and out of his four mouths appeared the four Vedas, which were taught to his sons. This was handed down by tradition through the ages.¹ Originally one, rearranged by Vyāsa into four Samhitās — Ṛg, Yajus, Sāman and Atharvan: distribution among his pupils done by Kṛṣṇadvaipāyana with the help of Paila, Jaimini, Sumantu, and Vaiśampāyana: growth of Śākhās. Lost in a deluge. Then Hari. taught them to Brahmā who taught in his turn to his sons. A three fold division of the Vedas conveys the truth of Brahman and Ātman. In these Hari manifests himself: its metres are Gāyatrī, Uṣṇik and so on.² Symbolised by Garuḍa: do not shine in Kali.³ Personified: These with Upavedas came to see the Trivikrama form of Hari.⁴ Learnt by Balarāma and Kṛṣṇa.⁵ Twenty-eight Vedavyāsas rearranged them in the 28 periods: compiled into four by Parāśara's son, originally one;⁶ served as vessel for Bṛhaspati to milk the cow-earth;⁷ restored by Matsya after deluge.⁸
[Footnote: 1) Bhā. XII. 6. 36-46; III. 12. 36-37; IV. 24. 62; M. 2. 13; 3. 2;

4. 7; 285. 8.] 

[Footnote: 2) Bhā. I. 4. 19-23; XI. 14. 3-6; 21. 35-43; XII. 6. 49-50;

Vi. III. 3. 20; 4. 7-9.] 

[Footnote: 3) Bhā. XII. 11. 19; X. 20. 8.] 

[Footnote: 4) Ib. VIII. 21. 2;

IX. 22. 37.] 

[Footnote: 5) Ib. X. 45. 33.] 

[Footnote: 6) Br. II. 34. 2, 12-30; 35. 116-26; III. 10.

69; IV. 1. 30; 6. 64; M. 14. 16.] 

[Footnote: 7) Ib. 10. 17.] 

[Footnote: 8) Ib. 53. 5; 83. 3; 172. 50.] 
[ID=13573]

वेद (veda) [Printed book page 2-325]
Veda in the Atharvaveda¹ and later² denotes ‘sacred lore.’ In the plural³ it more definitely refers to the Vedas of the Ṛc, Yajus, and Sāman. Cf. Vidyā.
[Footnote: 1) Av. vii. 54, 2; x. 8, 17; xv. 3, 7.] 

[Footnote: 2) Traya, ‘threefold,’ Śatapatha Brāh-

maṇa, v. 5, 5, 10; xiii. 4, 3, 3; Nirukta,

i. 2. 18. 20, etc.] 

[Footnote: 3) Av. iv. 35, 6; xix. 2, 12; Taittirīya

Saṃhitā, vii. 5, 11, 2; Aitareya Brāh-

maṇa, v. 32, 1; vi. 15, 11; Taittirīya

Brāhmaṇa, iii. 10, 11, 4; Śatapatha

Brāhmaṇa, xi. 3, 3, 7; xii. 3, 4, 11, etc.

In the Brāhmaṇas the word, no doubt,

has normally the sense of the extant

collections, which appear under their

accepted titles, Ṛgveda, Yajurveda,

Sāmaveda, in the Āraṇyakas.] 
[ID=3050]

= वृत्त (vṛtta) (v.l. वित्त (vitta)), L. (cf. 2. वेद (veda)). [ID=205651]

(H1) [Printed book page 1017,2]
2. वेद (veda) m. (fr. √3. विद् (vid)) finding, obtaining, acquisition (see सु-व् (su-v)° (°)) [ID=206079]

property, goods, ĀśvGṛ. [ID=206080]

वेद (veda) 2. ved-a, m. [√2. vid] finding, obtainment
(in su-véda); property (S., rare). [ID=17029]

2 †वेद (†veda) m. finding, obtaining. [ID=30937]

(H1) [Printed book page 1017,3]
3. वे (ve)द (veda) m. (perhaps connected with √1. वे (ve), to weave or bind together) a tuft or bunch of strong grass (Kuśa or Muñja) made into a broom (and used for sweeping, making up the sacrificial fire &c., in rites), AV. MS. Br.; ŚrS.; Mn. [ID=206094]

वेद (veda) 3. vedá, m. tuft of strong grass (Kaśa
or Muñja) used as a broom etc. in rites. [ID=17030]

3 वेद (veda) m. a tuft of strong grass used to sweep, to kindle fire, etc. [ID=30938]

vedá, m. tuft of strong grass (kuśa or muñja) tied so as to form a broom, 62¹⁸. [ID=4024]

[Printed book page 1018,1]
4. वेद (veda) m. N. of a pupil of Āyoda, MBh. [ID=206147]

4 वेद (veda) m. N. of sev. men. [ID=30939]

वेद (veda) [Printed book page 722-1]
Veda, a brahman. § 14 (Pauṣyap.): I, 3, ††684 (disciple [ID=11772]

(H1) [Printed book page 1015,1]
1. वेद (veda) m. (fr. √1. विद् (vid), q.v.) knowledge, true or sacred knowledge or lore, knowledge of ritual, RV.; AitBr. [ID=205647]

वेद (veda) [Printed book page 3-317]
Veda (I) — the science of Dharma together with the ācāra of those who know it. M. 52. 7; 164. 16. [ID=13572]

[Printed book page 1015,2]
N. of the number ‘four’, VarBṛS. Śrutab. [ID=205649]

[Printed book page 1186-b]
Veda; add — an expression for the number four. [ID=55340]

[Printed book page 1015,3]
feeling, perception, ŚBr. [ID=205650]

वेद (veda) [Printed book page 0919-b]
Veda, vedya, &c. See s. v. [ID=42748]

(H1B) [Printed book page 1018,1]
वेदा (vedā) f. N. of a river, VP. [ID=206148]