The Puranas and Itihasas are history of various time periods and Bhakti-centric. Elaborate directions are prescribed therein for performing Puja (worship), when Bhakti is translated into action. In addition to Puja, Yajnas (ritualistic sacrifices), Shraddhas (death anniversary rites) and Tarpan (homage to ancestors) are all considered indispensable adjuncts to Vedic Dharma.
Why Puranas –
The Vedic injunctions which are contained in the form of pithy statements are magnified or elaborated in the form of stories or anecdotes in the puranas. ‘Pura’ means in the past. Those that narrate things of the past are Purana. Puranas are indeed history. Eighteen Puranas add up to four thousand granthas or verses. A grantha is a sloka with thirty-two syllables. Of these, nearly one fourth or a hundred thousand slokas are taken by Skanda Purana. The balance of the seventeen Puranas contains three thousand granthas. In addition, Vyasa has produced the epic, “Mahabharata” which contains a hundred thousand granthas.
 
What are requirements of Puranas –
Purana has to fulfil five requirements in the matter – Sarga (original creation of the world), Prathisarga (how, after creation, the world grew with time), Vamsa (genealogy, how the descendants came from one generation to the next), Manvantara (the history of the fourteen Mnaus from whom all mankind descended, covering a period of one thousand 4-Yuga cycles) and Vamsaanucharita (the history of the rulers of the country, dynastic details like Surya Vamsa and Chandra Vamsa). In addition, it should also contain a description of this world in space. Here Purana acts not only as history but as geography too.
Each Purana keeps a single deity as its main theme. The Puranas are broadly classifiable into three categories – those which are prone to the Vaishnava cult, Shiva cult and the Shakti cult, thus covering a large number and variety of deities.
Why so many deities -
God has made men with different mental capacities and attitudes. God assumes various forms congenial to the respective mental predilections, in order that each may worship a desired deity and come to a good end. That is why the supreme Parmatama takes many forms as different deities.
Each one should have an unshakable faith in the chosen deity. They should be convinced that his deity is the supreme and ultimate Godhead and nothing can be above it. That is why in each manifestation, God shows himself as superior to the rest. The others are shown as worshipping the particular on and getting defeated in a conflict.
The Shaiva Puranas are merely a collection of those stories where Shiva’s supremacy alone is shown. The Vaishnava Puranas would be a compilation of incidents which glorify Vishnu to the subordination of others. So also, in the other Puranas. Thus, the intention is not to run down any particular deity, but to converge the attention of the devotee on that deity to the exclusion of others. The aim is to glorify a particular deity and heighten the devotion to that deity and not to vilify the others. This is for “Ananya Bhakti”.
 
How many Puranas –
The eighteen Puranas are - Brahma Purana, Padma Purana, Vishnu, Shiva, Shrimad Bhagavata, Narada, Markandaya, Agni, Bhavishyat, Bhrama Vaivartha, Linga, Varaaha, Skanda, Vamana, Koorma, Matsya, Garuda and Brahmaṇḍa Purana.

1. The Brahma Purana — The Purana recited by Brahma to Marichi is called the Brahma Purana, and it consists of 13,000 verses.
2. The Padma Purana - The Purana describes the cosmic Golden Lotus (from which the universe came out). It consists of 55,000 verses.
3. The Vishnu Purana— The Purana is recited by Parasara describes all Dharmas, beginning with a description of Varaha Kalpa. It consists of 23,000 verses.
4. The Shiva Purana — The Shiva or Vayu Purana describes fully the Dharmas, in the course of a description of the Sveta Kalpa, containing the glory of Rudra. It consists of 24,000 verses.
5. The Bhagavata Purana — The Bhagavata Purana is that which begins with Gayatri, and contains description of manifold Dharmas, together with the story of the death of Vritra. It gives an account of that Sarasvata kalpa. It contains 18,000 verses.
6. The Narada Purana — The Narada Purana is that wherein Narada tells all Dharmas of Brihat Kalpa. It contains 53,000 verses.
7. The Markandeya Purana — The Markandeya Purana is said to be the Purana told to the birds. It contains description of Dharma and Adharma and has 9,000 verses.
8. The Agni Purana — The Agni Purana is recited by Agni to Vasistha, describing the story of Isana Kalpa. It contains 16,000 verses and is the giver of the fruits of sacrifices.
9. The Bhavisya Purana — The Bhavisya is the Purana in which the four-faced Brahma, the Protector of the world, describes the greatness of Aditya, and in the course of the narration of Aghora Kalpa, recites to Manu, the creation and sustenance of the world and characteristics of various kinds of beings. It consists of 14,500 verses. It contains five Parvas: — 1. Brahma Parva, 2. Vaishnava Parva 3. Vajra Parva, 4. Tvastra Parva, 5. Pratibhasya Parva.
10. The Brahma Vaivarta Purana — The Brahma Vaivarta is that Purana in which beginning with the description of Rathantara Kalpa, Savarni tells Narada the glory of Krishna, and in which Brahma recites the actions of Varaha. It contains 18,000 verses.
11. The Linga Purana -That Purana which the God Maheshwara revealed standing in the column (Linga) of fire, that a man may attain Dharma, Kama, Artha and Moksha and which begins with a description of Agneya. Kalpa is the Linga Purana. It is so described by Brahma himself. It contains 11,000 verses.
12. The Varaha Purana — The Purana told by Visnu to the Earth, in the course of the description of Manava Kalpa, beginning with the praise of the Great Boar, containing 24,000 verses.
13. The Skanda Purana - The Purana told by the six-faced (Kartikeya) in the course of the description of Kim Purusha Kalpa, containing the Mahesvara Dharmas. It contains 81,101 verses.
14. The Vamana Purana — The Purana narrates about the glory of the Dwarf-Incarnation, Vamana during Kurma Kalpa. It contains 10,000 verses.
15. The Kurma Purana — Where in the course of the story of Indradumna, the Lord Janardana, in the form of a Tortoise, recited the greatness of the rishis. It contains 17,000 verses, and is relating to Lakshmi Kalpa.
16. The Matsya Purana — In the beginning of the kalpa, Janardana, with a view to promulgate the revelations (Shrutis), assuming the form of a fish described to Manu the story of Nara-Simha etc. It contains the account of seven kalpas. It has 14,000 verses.
17. The Garuda Purana — That which describes the birth of Garuda from the Cosmic Egg in the Garuda Kalpa and which is recited by Krishna. It contains 18,001 verses.
18. The Brahmanda Purana — The Purana begins with a description of the glory of the Cosmic Egg and which contains 12,200 verses; and wherein are the descriptions of many future Kalpas.

 
How many Upapuranas –
In addition to the eighteen Puranas, there are also eighteen “Upa” Puranas or auxiliary Puranas. Vinayaka Purana and Kalki Purana are among the Upa Puranas. Although they are said to be mainly eighteen in number, in actual fact, many more exist.
 
 
As per list from the Kurma Purana, the 18 Upapuranas are — recited by (I) Sanat Kumara, then (2) the Narasimha, (3) Kapila, then (4) the Manava (or Vamana), then (5) the Usanas, (6) the Brahmaṇḍa, (7) the Varuna, (8) the Kaiika, (9) the Maheshwara, (10) the Samba, the Saura, (12) the Parasara (the Pravara), (13) the Bhagavata, (Kurma 1, 15—20).
 
As per Parasara’s list — 1, the Sanat Kumdra, 2. the Narasimha, 3. the Nada, 4. the Shiva-Dharma, 5. the Daurvasa, 6. the Naradiya, 7. the Kapila, 8. the Manava, 9. the Usanas, 10. the Brahmanda, 11. the Varuna, 12. the Kali Purana, 13. the Vasistha, 14. the Lainga, 15. the Samba, 16. the Saura, 17. Parasara, 18. the Maricha, called also the Bhargava.
 
How many Ittihases -
The Ittihasses - Ramayana & Mahabharata are written by Valmiki and Vyasa respectively who actually witnessed the various incidents narrated. The itihasses are deemed to be as exalted as the Vedas themselves. Mahabharata is called the fifth Veda. As regards Ramayana, it is said that when the Purusha who can be known only by the Vedas took birth as Dashratha’s son, the Vedas also appeared as ‘Valmiki’s child in the form of Ramayana.  
Reference - The Vedas – by Pujasri Chandrasekharendra Saraswathi

The four Upangas or appendices are Mimamsa – interpretation of Vedic texts (Purvamimamsa & Uttaramimamsa, Nyaya – logic (Nyaya-Vaisheshika), Puranas – old history (18 Mahapuranas, 18 Upapuranas and Itihasapuranas), Dharma Shastras - codes of conduct (Smritis Dharma sutras).
The Nyaya Shastra, also known as Tarka Shastra, is a shastra whose chief instrument of conviction is deduction. In Nyaya and Vaisheshika, the world and soul are deemed to exist separate from Ishvara which is actually the Dvaitic (Dualistic) Siddhanta.
Both the schools of thought prove the existence of atma with the help of inference (anumana) and are recognized as systems of the same status (samanatantra). Yet the two schools of thought reveal certain distinctive features maintaining their identity. The Naiyayikas recognize sixteen categories while the Vaisheshikas only six.
Nyaya shastra reasoned out why this world was created. Causes are of two kinds – Nimitta and Upadana. Nimitta is the person / Ishvara who is cause of this world. Upadana is the things or atoms which created the world. Likewise, purusha does not at all indulge in the act of creation, Prakriti derives its power, under the influence of Purusha, to create something out of itself. Ishvara does not interfere in any way as Nimitta. Prakriti thus manifests itself as creation. This is the doctrine of Sankhayas. This is also the theory of transformation.
The Vaisheshika system maintains that the atoms are not created by God, but are co-eternal with Him. The power, however, which combines two atoms and makes aggregates of atoms, comes from God. According to this system ether, time, space, Atman or Self, and mind or manas, are eternal substances of nature. Mind or manas is described as infinitely small, like an atom (anu); but it is distinct from Atman or Self, which is vast (vibhu). Although mind and Atman or Self are eternal, still they are innumerable. The Self or Atman is distinct from the senses, and possesses nine qualities, such as knowledge, will, desire, happiness, etc.
Exponents of Nyaya Shastra -
The Nyaya School grounded in Gautama Akshapada’s Nyaya sutra and the Vaisheshika School grounded in Kanada’s Vaisheshika Sutra developed in parallel until around 10th, 11thand 12th century and later merged to form a new school–Syncretic school or Nyaya -Vaisheshika school.
The term Vaisheshika is derived from the Sanskrit word vishesha which means the characteristic that distinguishes a particular thing from all other things
Fundamentals of Nyaya –

1. Nyaya School –

The Nyaya School was founded by the sage Gautama. The Nyaya shastra discusses the fundamental Truth through the aid of four devices viz. Pratyaksha (direct perception), Annumana (indirect perception, proof arising from deduction), Upamana (Simile or example) and Shabda (Sound). In Pratyaksha, experience is done through sense organs.
 
Nyaya system begins with the enumeration of sixteen padartha has, or subjects for discussion: (1) pramana, proof or means of knowledge; (2) prameya, or objects of knowledge; (3) samshaya, or doubt; (4) prayojana, motive or purpose; (5) dristanta, example or instance; (6) siddhanta, or determined truth; (7) avayava, syllogism or premisses; (8) tarka, reasoning or confutation; (9) nirnaya, or conclusion; (10) vada, or argumentation; (11) jalpa, or sophistry; (12) vitanda, objection; (13) hetvabhasa, or fallacies; (14) chhala, quibble or perversion; (15) jati, or false analogies; and, (16) nigrahasthana, or unfitness for arguing.
 

1. Perception takes place through six senses according to which perception has been classified into two -Internal and External. In internal perception, manas (the mind) which is the internal organ comes into contact with the psychical states and processes like cognition, affection, desire, pain, pleasure, aversion etc.

 
External perception, on the other hand, takes place when the five sense organs of sight, sound, touch, taste and smell come into contact with the external objects.
 
Perception is further divided into two namely nirvikalpaka (indeterminate) and savikalpaka (determinate). Bare sensation or simple apprehension is nirvikalpaka perception; while the perceptual judgment or relational apprehension is savikalpaka perception. Indeterminate perception refers to the awareness of an object which is non-relational and nonjudgmental; whereas determinate perception is the awareness of an object with its quality (genes).
 
Extra-ordinary perception is classified into three: samanyalakshana, jnanalakshana and yogaja. The perception of generic character comes under samanyalakshana. For example, seeing a cow, one immediately becomes aware of the samanya (class essence) of it i.e., the gotva (the cowness). Jnanalakshana is that type of knowledge of a thing previously experienced. E.g., Fragrance of jasmine. Yogaja is the intuitive perception of all object’s past, distant and future due to some super normal powers generated in the mind by meditation. Thus, perception is the most important Pramana.

1. Anumana (Inference) is the second significant source of knowledge in Nyaya philosophy. It is both a source of cognition and a way of reasoning. As a source of cognition, it produces inferential knowledge. It creates awareness of an object through the consideration of some mark, which is invariably connected with the object of the knowledge. For example, if there is smoke, fire must be there.
2. Upamana (Simile) is the third source of knowledge. It is produced by the knowledge of resemblance or similarity. A man who has never seen a wild cow comes across one in the forest and recognizes it remembering the words of the forester as a wild cow resembles a domestic cow. This knowledge he derives from upamana.
3. Shabda (Verbal Testimony) is considered as a valid source of knowledge in Nyaya. It is the statement of a trustworthy person and consists in understanding its meaning. His words will come under the purview of the verbal testimony. The trustworthy people help others to avoid evils and attain good.  There are two kinds of testimonies - Laukika and Alaukika. The authors of the Vedas are considered aptas (reliable).

 

1. Vaisheshika School –

Kanada, in his Vaisheshika Sutra states that all objects of knowledge or all real, comes under padartha. According to him there are only six Padarthas viz., Dravya (substance), Guna (quality), karma (action), Samanya (generality), Vishwesh (particularity), and Samavaya (inherence). Although he has not mentioned about Abhava (non-existence) as separate Padartha, it is observed that Kanada takes due cognizance of Abhava as a Padartha.

1. Dravya has been divided into nine types – Prithvi (earth), Apas (water), Tejas (fire, light), Vaayu (air), Akasha (space), Kaala (time), Dik (direction), Atma (soul) and manas (mind). The sky or space, with a single Guna of sound, Vayu which in addition to sound has touch; Agni or fire which in addition to sound and touch, has Roopa or form visible to the eye, water having Rasa or savour and earth which has smell in addition to the four gunas – these are the Pancha Bhootas or five elements. These are matters which represent the Pancha Bhootas on whom depend the gunas for the discernment.
2. The Vaisheshika School accepts only two independent sources of valid knowledge (pramana) i.e., Perception (Pratyaksha) and Inference (Anumana). The Vedas are a valid source of knowledge, and are based on the perception (pratyaksha) of wise sages. Perception is dependent on sense organs that include both external and internal. Internal perception is due to conjunction of the Self with the internal organ. External perception arises due to the contact of the five sense organs with their concerned objects. External perception is of five types; olfactory, gustatory, visual, cutaneous and auditory. Vaisheshika admits yogic perception also.
3. Vaisheshika holds that Anuman is the knowledge of probandum derived from the knowledge of the proband. It is derived from the mark from which the existence of the probandum is inferred as its effect or cause. For instance, from smoke, the existence of fire is inferred. Thus, mark is the means of inference in Vaisheshika and it is based on the relations of causality, conjunction etc.

Science in the Nyaya Philosophy -

1. There are nine substances: (1) earth; (2) water; (3) light; (4) air; (5) ether; (6) time (kala); (7) space (desha); (8) self (Atman); and (9) mind (manas). These substances cannot exist without qualities, of which there are seventeen: colour, taste, smell, touch, number (that by which we perceive one or many), extension or quantity, individuality, conjunction, priority, posteriority, thought, pleasure, pain, desire, aversion, and will. The substances are affected by five kinds of action: (1) upward motion, (2) downward motion, (3) contraction, (4) expansion, (5) movement from one spot to another. All the objects of knowledge must be either substance, quality, or motion.
2. The first four substances are non-eternal as aggregates, but are made up of minute invisible atoms (anus) which are eternal. They exist as inorganic and organic matter, or as instruments of sense-perceptions. Kanada describes atoms (anu) as indivisible particles of matter which possess no visible dimensions. These atoms are of two (anus). It is called dvyanu, or molecule which is still invisible. The aggregate of three molecules or double atoms forms a trasarenu, which has visible dimension. These aggregates of composite atoms are destructible, while single atoms are indestructible by nature. How remarkable it is to see that the conception of atoms and molecules arose in India centuries before the time of Empedocles and Democritus! And the latest atomic theory of European science has not in any way surpassed that of ancient India.

 
 
 

Ved means knowledge. Vedas contain not just spiritual wisdom, but sufficient insight in practical life. Vedas propound the concept of universal brotherhood.

Vedas are eternal and without beginning and end are the laws laid down by God. We are the subjects; He is the king. He has appointed many officials. The task of administering the entire creation has been entrusted to many Devatas such as Indra, Vayu, Varuna, Agni, Yama, Easaana, Kubera, Nivruti etc. They must have a code of laws to govern all the beings in the fourteen worlds. This is contained in the Vedas. On analysing the Vedas, we can determine how we should conduct ourselves and how the Devatas enforce the rules. In our work-a-day world, the resolution of mundane disputes is done by judges. The lawyers analyse the issue involved as per the law of land and the judges give the decision. Likewise, Jaimini has determined the meaning and implications of the Vedic laws which govern the actions of men.

Vedas believe in non-violence and prohibit all kinds of animal killings and appeal for compassion for all living beings. Vedas are first and most vocal advocates of green technology and save environment.

Why Vedas are called oldest -
Vedas contain oldest knowledge provided to the humankind by the Bharat. As per the estimates by the historians, Vedas trace back at least a few thousand years before the birth of Christ. The language of Vedas is highly developed as these were revealed at the time when humankind has been in the early ages.
 
Why Vedas are called Divine –
Vedas have been heard during deep meditation by the enlightened rishis (ancient Hindu scientists) from the Supreme Being. Hence the Vedas are called Shruti (heard) and Aporushyeya or of divine origin. As modern scientists have only discovered laws of nature. Likewise, ancient rishis and seers have discovered the Vedas and mantras. The Vedas also contain certain great truths or ‘Paramataatparya’ which have to be accepted in toto.   

Why Vedas are called comprehensive Manual of life -
The Vedic laws regulate the social, legal, domestic and religious customs and rites of the Hindus even to the present day. Vedas guides the actions of the person from the moment of the birth to the moment he breathes his last and thereafter to ensure his salvation. It does not stop at individual salvation. Vedic codes guides about the conduct to various sections of society, the king, women etc. All the Vedas have a common goal, viz. to ensure the well-being of the universe and to help everyone towards material and spiritual progress.
Mention is also made of how the soul enters the body, what happens eventually to the body, how the soul enters another body again etc. Further, the Vedas also deal with various kinds of medical treatment to ensure bodily health, and methods to pacify enemies and to avert the harm contemplated by them.

What are the methods of Vedic Worship –
Apart from yajnas and method of worship, the Vedas also mention many methods of meditation and prayer (Upasana), of Dhayana or meditating in solitude etc.

Even one mantra is sufficient for an evolved soul to realise the truth. But a normal common soul has to resort to a multitude of karmas, observances, chanting and meditation to reach that state.
Each mantra has a special requirement for itself. If this is not followed the potency of the mantra so far as that person is concerned become weak. If a mantra is recited during eclipse, for example, its potency is said to increase. An entire Saakha of the Vedas has been devoted for spelling out the nature and effect of mantras and for the ‘Vedavit’ i.e. one who is proficient in the Veda, to attain self-realisation.
 
Which are the Vedic Gods -
Vedic Gods belong to the three regions. Agni, Apah, Prithivi and Soma belong to the terrestrial region. The Gods belonging to atmospheric region are Indra, Vayu, Rudra, Marut, Parjanya. The Gods of celestial region are Surya, Mitra, Varuna, Dyuh, Pushan, Savita, Aditya, Ashvins, Ushas and Ratri. The hymns of the Rigveda were almost all composed in praise of the Vedic gods. The gods here are however personalities presiding over the diverse powers of nature or forming their very essence. They have therefore no definite, systematic and separate characters like the Greek gods or the gods of the later Indian mythical works, the Puranas. The powers of nature such as the storm, the rain, the thunder, are closely associated with one another. In the Puranas the gods lost their character as hypostatic powers of nature, and thus became actual personalities and characters having their tales of joy and sorrow. The Vedic gods may be contrasted with them in this, that they are of an impersonal nature, as the characters they display are mostly but expressions of the powers of nature.

How is the Vedic Worship done -
In Vedas, Yajna or fire worship and not idol worship is done. Fire stands for the awakening the soul. Thus, the supreme importance of all the Vedas is to make us realise by our own experience that all is Brahman and thus lead us to a state of bliss.
 
Yajna or performance of Vedic ritual is one of the most important of the Vedic injunctions. Yajna is offering oblations to various divinities instead of to one God, but ultimately, surrendering the fruit of the action to one God. Serving the divinities who are amongst God’s creations by yajna earns for us God’s grace. God manifested through many divinities to regulate the management of universe. Performance of Yajna without the expectation of personal reward would lead to clarity of vision and purity of the mind.
The chanting of mantras in a yajna is like writing the address on the postal envelope. Only if oblations are made with the chanting, would Agni carry the message to the Devas. Mantras are the forms in sound (Shabda Roopa) of the Devas. The sacrificial fire converts the oblation to a subtle state before carrying to Devas. This transformation is due to the power of the mantras. For each ritual, there is a separate mantra, Devata, sacrificial object, time etc. The Devas do not have physical bodies and hence can’t consume material food.
In mantras, there are what are called “Beej Aksharas” (Seed words). Just as a huge tree is contained in a small seed, these Aksharas are packed with limitless power. If these Aksharas are repeated several hundred thousand times with single minded concentration, we can absorb and feel the great power what it contains.

Devata in return of Yajnas performed grant well-being. But no bliss is equal to what the Atman experiences. Veda (karma Kanda) exists for the sole purpose of preparing one for Vedanta (Upanishads or Jnana Kanda). By the process of systematic purification through Veda Karmas, he attains a state where he can seek and tread the path of Vedanta which leads to ‘Mukti’.
Therefore, first comes Karma. Devata worship is certainly necessary in the beginning to get material benefits. But it should be understood that this is only the first step towards the realisations that Devata that is worshipped and worshipper are not essentially different. If karmas are performed without expectation of results and solely for the glorification of God, it gives mental purity and leads to a place beyond the reach of three gunas (attributes).

The performance of sacrifice, doing penance, giving in charity, renovating temples, digging wells for supply of water, social service, marriage rites and such duties are meant to lead to mental purity (Chitta Shuddhi) and study the wavering mind (Chitta Virtti Nirodha).
The aim of the Vedas is to help one obtain Moksha whilst living in this world itself.

What are the steps in Vedas -
First is the study and recitation of the Vedas, then the yajnas and other rituals which he has to study and perform and the mantras relating to these. Next comes an enquiry into the purpose of yajnas and lastly, an enquiry into the Parmatama Tatva and bringing it within the range of actual experience.
It is called ‘Vedanta’ because it contains the conclusion of the various metaphysical truths, viz. the realisation of the self which is the purport of the Vedas. In other words, it is the end of the Veda’s quest. It also appears at the end of the Vedas.
 
What are the Sections of Vedas –
Vedas have four parts – Samhitas, Brahmanaas, Aranyakas and Upanishads. If the Samhita is likened to a tree., the Brahmanaas are its flowers and Aranyakas are its fruit, in an unripen state, the Upanishads are the ripe fruits. Rig Veda and Sama Veda are wholly in verses. Although Yajur Veda has mantras in prose, they come interspersed with verses.

1. Samhita means that which has been collected and arranged (mantras).
2. Brahmanaas lists what the Vedic Karmas are (rituals to be performed) and explains how they should be performed.
3. Aranyakas means forest. The Aarnyaka bridges the gap between external action and internal experience. The Aranyakas are meant to explain the inner meaning, the doctrine or philosophy contained in the Samhitas as mantras and in the Brahmanaas as Karmas. Aranyakas enlighten us about the obscure and distant imagery which the Vedas contain. According to Aranyakas, it is important to understand the reason why yajnas are required to be done and not merely their actual performance.
4. Upanishads comes towards the end of the Aranyakas. Upanishad deals only with the internal truth. The direct method of realising through the path of knowledge (Jnana) the nonduality of Supreme Being and the soul are explained in the Upanishads. Although Upanishads contain reference to various disciplines of learning (Vidyas), Yajnas and worship of Devatas etc. essentially, their main theme is a philosophical enquiry and dealing with the state of the mind. These contain mantras which translate philosophical thought through the aid of vibrations of the mantras into actual experience.
5. Lastly, the state of liberation (Moksha), where ‘in’ and ‘out’ lose their distinction has to be attained.

 
What contain the Vedas -

1. Rig Veda – The whole of the Rig Veda Samhita is in the form of verses, known as “Rik” or mantra or hymns in praise. A number of Riks constitute a “Sookta”. The whole of the Rig Veda Samhita is only hymn form extolling different Devatas. It contains 10,170 Riks or 1028 Sooktas in 10 mandalas and 8 ashtakas. Rig Veda contains verses of universal appeal: “Let all men meet and think as with one mind. Let all hearts unite in love. Let the goal be common. May all live in happiness with the common purpose,” so ends the Rig Veda. The four sections of Rigveda are as follows –
2. Vedasakha – Sakala and Sankhayana
3. Samhita / Brahmana – Aitareya and Kausitaki
4. Aranyaka - Aitareya and Kausitaki
5. Upanishad – Aitareyopanishad and Kausitaki

 

1. Yajur Veda – The Yajur Veda spells out the ritualistic procedure of the yajna. Yajur Veda also refers to many mantras in hymns form from the Rig Veda. It describes in prose the procedural details for the actual performance of different yajnas.
2. Vedasakha – Taitiriya, Maitrayana, kanva and Madhyadina
3. Samhita / Brahmana – Taitiriya, Satpatha
4. Aranyaka - Taitiriya, Brhadaranyaka
5. Upanishad – Taitiriya, Sveasvatara, Katho, Brhadaranyaka, Maitri and Isavasyo

 

1. Sama Veda – The Sama means peace of mind. In Yajnas, there is a priest called “Udgaata” who chants Sama Veda, in order to ensure the grace of the Gods.
2. Vedasakha – Ranayaniya, Jaiminiya and Kauthuma
3. Samhita / Brahmana – Pancavimsa, Arseya, Vamsa, Talavakara, Daivata, Jaiminiya, Savimsa, Mantra, Chandogya, Samavidhana and Simhito. 
4. Aranyaka - No
5. Upanishad – Kenopanisha and Chandogyopnishad

 

1. Atharva Veda – Attharva means a purohit. This Veda contains many types of designated to ward off evil and hardship and to destroy enemies. The Atharva mantras are in prose as well as in verse. Atharva Veda also contains many hymns dealing with creation.
2. Vedasakha – Saunaka and Pipplada
3. Samhita / Brahmana – Gopatha
4. Aranyaka - No
5. Upanishad – Mundako, Mndukyo and Prasnopnishad

 
Reference - The Vedas – by Pujasri Chandrasekharendra Saraswathi