वेद का स्वरूप

bharatiy manyata ke anusar ved srishtikram ki pratham vani hai. phalat: bharatiy sanskritika mool granth ved siddh hota hai. pashchaty vicharakoan ne aitihasik drishti apanate hue ved ko vishv ka adi granth siddh kiya. at: yadi vishvasanskriti ka udgam stotr ved ko mana jay to koee atyukti nahian hai.

ved shabd aur usaka lakshanatmak svaroop

shabdik vidha se vishleshan karane par ved shabd ki nishpatti 'vid-jnane' dhatu se 'ghanh' pratyay karane par hoti hai.

• vicharakoan ne kaha hai ki-jisake dvara dharmadi purusharth-chatushtay-siddhi ke upay batalaye jayan, vah ved hai.
• achary sayan ne ved ke jnanatmak aishvary ko dhyan mean rakhakar lakshit kiya ki- abhilashit padarth ki prapti aur anisht-parihar ke alaukik upayako jo granth bodhit karata hai, vah ved hai. yahaan yah dhyatavy hai ki achary sayanane ved ke lakshan mean 'alaukikamupayamh' yah visheshan dekar vedoan ki yajnamoolakata prakashit ki hai.
• achary laugakshi bhaskar ne darshanik drishti rakhate hue- apaurushey vaky ko ved kaha hai.
• achary udayan ne bhi kaha hai ki- jisaka doosara mool kahian upalabdh nahian hai aur mahajanoan arthath astik logoan ne ved ke roop mean manyata di ho, un anupoorvi vishisht vakyoan ko ved kahate haian.
• apastambadi sootrakaroan ne ved ka svaroopavabodhak lakshan karate hue kaha hai ki- ved mantr aur brahmanatmak haian.
• acharyacharan svami shrikarapatri ji maharaj ne darshanik evan yajnik donoan drishtiyoan ka samanvay karate hue ved ka adbhut lakshan is prakar upasthapit kiya hai-' shabdatiriktan shabdopajivipramanatiriktan ch yatpramanan tajjanyapramitivishayanatiriktarthako yo yastadanyatve sati amushmikasukhajanakochcharanakatve sati janyajnanajanyo yo pramanashabdastattvan vedatvamh.'
• uparyukt lakshanoan ki vivechana karane par yah tathy samane ata hai ki- aihakamushmik phalaprapti ke alaukik upay ka nidarshan karane vala apaurushey vishishtanupoorvik mantr-brahmanatmak shabdarashi ved hai.

ved ke bhag

ved ke do bhag mantr aur brahman-

• acharyoan ne samanyataya mantr aur brahman-roop se vedoan ka vibhajan kiya hai.
• isamean mantratmak vaidik shabdarashi ka mukhy sankalan sanhita ke nam se prachin kal se vyavahrit hota aya hai.
• sanhitatmak vaidik shabdarashi par hi padapath, kramapath evan any vikritipath hote haian.
• yajnoan mean sanhitagat mantroan ka hi pradhan roop se prayog hota hai.
• achary yask ke anusar 'mantr' shabd mananarthak 'manh' dhatu se nishpann hai.
• pancharatr-sanhita ke anusar manan karane se jo tran karate haian, ve mantr haian.athava mat- abhimat padarth ke jo data haian, ve mantr kahalate haian.
• maharshi jaimini ne mantr ka lakshan karate hue kaha hai- 'tachchodakeshu mantrakhya.'

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• isi ko spasht karate hue achary madhav ka kathan hai ki-yajnik vidvanoan ka 'yah vaky mantr hai'-aisa samakhyan(- nam nirdesh) mantr ka lakshan hai. tatpary yah hai ki yajnik log jise mantr kahean, vahi mantr hai. ve yajnik log anushthan ke smarak adi vakyoan ke liye mantr shabd ka prayog karate haian.
• achary laugakshi bhaskarane, anushthan (prayog)- se sambaddh (samavet) dravy-devatadi (arth) ka jo smaran karate haian, unhean mantr kaha hai. is prakar tattath vaidik karmoan ke anushthan kal mean anushthey kriya evan usake aangabhoot dravy devatadika prakashan (smaran) hi mantr ka prayojan hai. yahaan yah bhi dhyatavy hai ki shastrakaroan ke anusar 'prayogasamavetarthasmarakatv' mantroan ka drisht prayojan hai, at: yajnakal mean mantroan ka uchcharan adrisht prayojak hai- yah kalpana nahian karani chahiye; kyoanki drisht phal ki sambhavana ke vidyaman rahane par adrisht phal ki kalpana anuchit hoti hai. yahaan yah prashn uthata hai ki mantroan ka jo arth-smaran-roop drisht prayojan batalaya gaya hai, vah prakarantar se arthath brahman-vakyoan se bhi prapt ho jata hai; phir to mantrochcharan vyarth hua? is akshep ka samadhan shastrakaroan ne niyam- vidhi ke ashrayan se kiya hai. unaka paksh hai ki 'smritva karmani kurvit' is vidhayak vaky se tattatkarmoan ke anushthanakal mean vihit smaran ke liye upayantar ke avalamban se tattatprakaranapathit mantroan ka vaiyarthy apatit hota, at: 'mantrairev smritva karmani kurvit' (mantroan se hi smaran karake karm karana chahiye,)- yah niyam vidhi dvara svikrit kiya jata hai.isi prasang ko achary yask ne apane nirookt granth mean uthakar usake samadhan mean ek vyavaharik yukti prastut ki hai. unaka tark hai ki manushyoan ki vidya (jnan) anity hai, at: avigun karm ke dvara phalasamprapti –hetu vedoan mean mantr- vyavastha hai. tatpary yah hai ki is srishti mean pratyek manushy buddhi jnan, shabdochcharan evan svabhavadi mean ek-doosare se nitant bhinn evan nyoonadhik hai. aisi sthiti mean yah sarvatha sambhav hai ki sabhi manushy vishuddhataya ek-jaisa karmanushthan nahian kar sakate. yadi karmanushthan ek-roop mean nahian kiya gaya to vah phaladayak nahian hoga- is duravastha ko mitane ke liye vaidik mantroan ke dvara karmanushthan ka vidhan kiya gaya. chooanki vedoan mean niyatanupoorvi haian evan svar varnadi ki nishchit uchcharan-vidhi hai, at: buddhi, jnan evan svabhav mean bhinn rahane par bhi pratyek manushy use ekaroopataya gurumukhochcharananuchcharan vidhi se adhigat kar usi tarah karm mean prayog karega, jisake phalasvaroop sabhi ko nishchit phal ki prapti hogi. is prakar mantroan ke dvara hi karmanushthan kiya jana sarvatha tarkasangat evan samyavadi vyavastha hai. yajnik drishti se mantr char prakar ke hote haian-

1. karan mantr,
2. kriyamananuvadi mantr,
3. anumantran mantr aur
4. japamantr.

inamean jis mantr ke uchcharananantar hi karm kiya jata hai, vah karan mantr' hai. yatha-yajya puroanuvakh adi. karmanushthan ke sath-sath jo mantr padha jata hai, vah 'kriyamananuvadi mantr' hota hai. yatha-yuva suvasa0 adi. jab yajn mean yoop-sanskar kiya jata hai tabhi yah mantr padha jata hai. karm ke thik bad jo mantr padha jata hai, vah 'anumantran mantr' kahalata hai. yatha- eko mam eka tasy yoasmanh dveshti0 adi. yah mantr dravyatyag roop yag kiye jane ke thik bad yajaman dvara padha jata hai. inake atirikt jo 'mayidamiti yajamano japati' ityadi vakyoan dvara vihit sannipatyopakarak

mantroan kean lakshan

• mantroan kean lakshan ke sambandh mean vastu-sthiti ka vichar kiya jay to jnat hota hai. ki koee bhi lakshan satik nahian hai. aisa isaliye hai ki vaidik mantr nanavidh haian.
• hi karan hai ki apastambadi acharyoan ne brahman bhag evan arthavad ka lakshan karane ke anantar kah diya- 'atoantaye mantra:' arthat inake atirikt sabhi mantr haian.
• vidhibhag-mantratirikt ved-bhag 'brahman' pad se abhihit kiya jata hai. brahman shabd 'brahmanh' shabd se 'anh' pratyay karane par napuansak liang mean vedarashi ke abhidhayak arth mean siddh hota hai.
• achary jaimini ne brahman ka lakshan karate hue kaha hai ki – mantr se bache hue bhag mean 'brahman' shabd ka vyavahar janana chahiye. *achary bhatt-bhaskar ke anusar karm aur karm mean prayukt hone vale mantroan ke vyakhyan- granth brahman haian.
• m0m0 vidyadhar sharma ji ke anusar- charoan vedoan ke mantroan ke karmoan mean viniyojak, karmavidhayak, nanavidhanadi itihas- akhyanabahul jnan- vijnanapoorn vedabhag brahman hai

brahman ke do bhed haian

1. vidhi aur
2. arthavad.

• achary apastambane donoan ka bhed pradarshit karate hue kaha hai- karm ki or prerit karane vali vidhiyaan brahman hai tatha brahman ka shesh bhag arthavad hai.
• achary laugakshi bhaskar ke anusar ajnat arth ko avabodhit karanevale vedabhag ko vidhi kahate haian. yatha- 'agnihotran juhuyath svargakam:' arthat svargaroopi phal ki prapti karane ke liye agnihotr karana chahiye-yah vidhivaky, any praman se aprapt svarg phalayut hom ka vidhan karata hai, at: ajnatarth-jnapak hai.
• achary sayan ne vidhi ke do bhed batalaye haian- 1- apravrittapravartan-vidhi aur 2- ajnatarth-jnapan-vidhi. inamean 'agnavaishnavan purodashan nirvarnanadikshaniyamh' ityadi karmakandagat vidhiyaan apravritt ki or pravritt karane vali haian. 'atma va idamek evagr asith' ityadi brahmakandagat vidhiyaan pratyakshadi any pramanoan se ajnat vishay ka jnan karane vali haian.
• yahaan yah dhyatavy hai ki achary laugakshi bhaskar karmakand evan brahmakandagat sabhi vidhiyoan ko ajnatarth jnapan manate haian, kiantu achary sayan ne sookshm drishti apanate hue karmakandagat vidhiyoan ko 'apravrittavartan-vidhi' kaha aur brahmakandagat vidhiyoan ko 'ajnatarth-jnapan-vidhi' mana.
• mimaansadarshan mean yajnik vichar ki drishti se vidhi- bhag ke char bhed mane gaye haian-

1. utpattividhi,
2. gunavidhi ya viniyog vidhi,
3. adhikaravidhi aur
4. prayogavidhi. inamean jo vaky 'yah karm is prakar karana chahiye' evanvidh karmasvaroop-matr ke avabodhan mean pravritt haian, ve 'utpattividhi' kahe jate haian, yatha-'agnihotran juhoti'. jo utpattividhi se vihit karmasambandhi dravy aur devata ke vidhayak haian, ve 'gunavidhi' ('viniyogavidhi') kahe jate haian. yatha- 'dadhra juhoti'. jo un-un karmoan mean kis ka adhikar hai tatha kis phal ke uddeshy se karm karana chahiye- yah batalate haian, ve 'adhikaravidhi' kahe jate haian. yatha- 'yasyahitagneragnirgrihanh daheth soagnaye kshmavateashtakapalan nirvapeth'. jo karmoan ke anushthanakramadika bodhan karate haian, ve 'prayogavidhi' haian. yahaan yah jnatavy hai ki prayogavidhi ke vaky sakshat upalabdh nahian hote, apitu pradhan vaky (darshapoornamasabhyamh)- ke sath aang-vakyoan (samadheyajati0)- ki ekavakyata hokar kalpit vaky (pramananuyajadibhiroopakritavadbhyaan darshapoornamasabhyaan svargakamo yajet) hi prayogavidhi ka parichayak hota hai.

arthavad

• achary apastamb ne brahman (karm ki or pravritt karane vali vidhiyoan)- se atirikt ko shesh avashisht arthavad kaha haian.
• arthasangrahakar ne arthavad ka lakshan karate hue kaha hai- prashansa athava nindaparak vaky ko arthavad kahate haian. yatha- vayurvaian kshepishtha devata. stenan man: anritavadini vakh, adi.
• arthavad-vakyoan ko lekar pashchaty ved-vichar koan evan katipay bharatiy vicharakoan ne ved ke pramany evan usaki mahatta par tikhe prahar kiye haian. isake mool mean alochakoan ka bharatiy chintan-drishti se asamparkit rahana hai. bharatiy chintan-drishti (mimaansa)- mean arthavad vidhey arth ki prashansa karata hai. tatha nishiddh arth ki ninda. kiantu is kary (prashansa aur ninda)- mean arthavad mukhyarthadvara apane tatparyarth ki abhivyakti nahian karata, apitu shabd ki lakshana shakti ka ashray grahan karata hai. yahaan yah bhi dhyatavy hai ki mimaansak-drishti se samast ved kriyaparak hai tatha yagadi kriya dvara hi abhisht-prapti evan anishtaka parihar kiya ja sakata hai. yat: 'svadhyayoadhyetavy:' is vidhan se ved ke antargat hi arthavad bhi hai, at: unako bhi kriyaparak manana uchit hai. jaisa ki pahale kaha gaya hai ki arthavad ka prayojan vidheyaki prashansa evan nishiddh ki ninda mean prakat hota hai. vidhan evan nishedh kriya ka hi hota hai, at: paramparaya arthavad-vaky kriya (yag ya dharm) parak hote haian, atev unaka pramany evan upadeyata sarvatha siddh hai. isi bat ko achary jaimini ne in shabdoan mean kaha hai- vidhina tvekavakyatvath stutyarthen vidhinaan syu:. unnisavian shati ke poorvardh ke bad se pashchaty navy vedarth- vichar koan- bargain adi ne bharatiy chintan ki is drishti ko samajha tatha usake alok mean naye sire se vedarth-vichar mean drishti dali.
• prashasty aur ninda se sambandhit arthavad-vaky kramash: vidhishesh evan nishedhashesh-roop se abhihit kiye gaye haian. vidhi arthat vidhayak vaky, shesh- arthavad-vaky donoan milakar ek samagr vaky ki rachana karate haian, jo ki vishisht prabhavotpadak banata hai. udaharanarth-'vayavyan shvetamalabhet bhootikam:' yah vidhi-vaky hai. isaka shesh- arthavad vaky hai- 'vayurvai kshepishtha devata'. yahaan vayu ki prashansa vidhisheshatmak arthavad se gayi hai. uparyukt donoan vakyoan ki ekavakyata karake lakshana dvara yah vidit hota hai ki vayudevata shighragami haian, at: ve aishvary bhi shighr pradan karate haian. ab is vishisht prabhavotpadak arth ko sunakar adhikari vyakti ki pravritti hona svabhavik hai. isi prakar nishedh-sheshatmak arthavad ka bhi saphaly janana chahiye.
• arthavad dvara pratipadit vishay-parikshan ki drishti se shastr mean isake tin bhed mane gaye haian-

1. gunavad,
2. anuvad aur
3. bhootarthavad.

• gunavad namak arthavad mean pratipady arth ka pramanantar se virodh hota hai. yatha- 'adityo yoop:'. yahaan yoop ka adity ke sath abhed pratipadit hai, jo ki pratyakshataya badhit hai. at: arth siddhi ke liye aise sthaloan par lakshana ka ashray lekar yoop ka 'ujjvalavadigunayogenadityatmakatvamh' arth kiya jata hai.
• anuvad-sanjnak arthavad mean poorvaparijnat ya poorvanubhoot praman se arth ka bodh hota hai, jabaki pratipady vishay mean keval usaka 'anuvad' matr rahata hai. udaranarth- 'agnirhimasy bheshajamh' is vaky mean pratyakshataya siddh hai ki agni shaity ka aushadh hai. is poorvaparijnat ya poorvanubhoot vishay (yatr yatragnistatr tatr himanirodh:)- ka prakashan is drishtant mean hai, at: yah anuvad hai.
• tritiy bhootarthavad mean bhootarth ka arth poorvaghatit kisi yatharth vastu ke jnapan se hai. yahaan gunavad arthavad ki bhaanti n to kisi pramanantar se virodh hota hai aur n hi anuvad arthavad ki bhaanti pramanantaravadharan hota hai. atev shastr mean isaka lakshan kiya gaya hai- 'pramanantar virodhatatpraptirahitarthabodhakoarthavado bhootarthavad:.' isaka drishtant hai-'indro vritray vajramudayachchhath.' kahian bhi aisa praman upalabdh nahian hota jisase is kathan ka virodh ho, at: pramanantar-avirodh hai, sath hi aisa bhi praman nahian hai jisase isaka samarthan ho, at: pramanantaravadharan bhi nahian hai. is prakar ubhay paksh ke abhav mean yah vaky bhootarthavad ka udaharan hai.
• arthavad- bhag ko achary paraskarane 'tark' shabd se abhihit kiya hai. achary karkane 'tark' pad ki vyakhya karate hue kaha ki jisake dvara sandigdh arth ka nishchay kiya ja sake, vah tark arthat arthavad hai. isaka udaharan dete hue kaha ki-'akta sharkara upadadhati tejo vai ghritamh' is vaky mean prapt anjan, tail tatha vasa adi dravyoan se bhi sambhav hai, kiantu 'tejo vai ghritamh' is ghritasanstavak arthavad-vaky se sandeh nirakrit hokar ghrit se anjan karana yah sthir hota hai. is prakar arthavad bhag mahadupakarak hai.

apastamb, paraskar adi acharyoan ne ved ke tin hi bhag mane haian- vidhi, mantr aur arthavad. arth- sangrahakarane ved ke paanch bhag mane haian- vidhi, mantr, namadhey, nishedh aur arthavad. namadhey- jaisa ki sanjna se spasht haian, namadhey-prakaran mean katipay namoan se ju de hue vishesh bhagoan ki alochana hoti hai. inamean 'udbhida yajet pashukam:','chitraya yajet pashukam:','agnihotran juhoti', 'shyenenabhicharanh yajet'- ye char vaky hi pramukh haian. namadhey vijatiy ki nivrittipoorvak vidheyarth ka nishchay karata hai. yatha- 'udbhida yajet pashukam:' is vaky mean pashu-roop phal ke liye yag ka vidhan kiya gaya hai. yah yag vakyantar se aprapt hai aur is vaky dvara vihit kiya ja raha hai. yadi is vaky se 'udbhidh' shabd hata diya jay to 'yajet pashukam:' yah vaky hoga, jisaka arth hai-'yagen pashuan bhavayeth', kiantu isase yag-samany ka vidhan hoga jo ki avidhey hai, kyoanki yag vishesh ka nam abhihit kiye bina anushthan sambhav nahian hai. 'udbhida' padadvara is prayojan ki poorti hoti hai, at: 'udbhidh' yag ka nam hua tatha yag-vishesh ka nirdeshak hone se vidheyarth-parichchhed bhi hua. namadheyatv char karanoan se hota hai-

1. matvarth-lakshana ke bhay se,
2. vaky bhed ke bhay se,
3. tatprakhyashastr se aur
4. tadvyapadesh se.

• nishedh- jo vaky purush ko kisi kriya ko karane se nivritt karata hai, use 'nishedh' kahate haian. shastroan ne narakadiko anarth mana hai. is narak-prapti ka hetu kalanjabhakshanadi hai, at: purush ko aise karyoan se 'nishedh-vaky' nivartit karate haian is prakar anarth utpann karane vali kriyaoan se purush ka nivartan karana hi nishedh-vakyoan ka prayojan hai. mantr-brahmanatmak (vidhimantr-namadhey-nishedharthavad-roop) ved mean katipay vicharakoan ne brahmanabhag ko ved nahian mana hai. unake pradhan tark ye haian-

1. brahman-granth ved nahian ho sakate, kyoanki unhian ka nam itihas, puran, kalp, gatha aur narashansi bhi hai.
2. ek katyayan ko chho dakar kisi any rrishi ne unake ved hone mean sakshi nahian di hai.
3. brahman-bhag ko bhi yadi ved mana jay to 'chhandobrahmanani ch tadvishayani' ityadi panini-sootr mean 'chhand:' shabd ke grahan se hi brahmanoan ka bhi grahan ho jane se alag se 'brahman' shabd ka ullekh karana vyarth hoga.
4. brahman-granth chooanki mantroan ke vyakhyan haian, at: eeshvarokt nahian haian, apitu maharshi logoan dvara prokt haian.

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isake samadhan mean yah kahana atyant sangat hai ki aitarey, shatapath adi brahmanoan ko puran athava itihas nahian kaha jata; ramayan, mahabharat, vishnu puran adi ko hi itihas, puran kaha jata hai. yadi puratan arth ke pratipadak hone se tatha aitihasik arth ke pratipadak hone se inako puran-itihas kaha jayaga to is tarah ki sanjna se 'ved' sanjna ka koee virodh nahian hai, 'ved' sanjna ke rahate hue bhi brahman-bhag ki puran-itihas sanjna bhi ho sakati hai. bharatiy drishti se-bhoot, bhavishy aur vartaman sab kuchh ved se jnat hota hai. at: jis prakar kambu-grivadi se yukt ek hi padarth ke ghat, kalash adi anek namadhey hone se koee virodh upasthit nahian hota, usi tarah ek hi brahman-granth ke ved hone mean aur puran-itihas hone mean koee virodh nahian hai.

• katyayanako chho dakar kisi any rrishi ne brahmanabhag ke ved hone mean praman nahian diya hai- yah kathan bhi adhar rahit hai, kyoanki bharatiy drishti se kisi bhi apt rrishi ka pramany avyahat hai. phir aisi bat bhi nahian hai ki any rrishiyoan ne brahman-bhag ke vedatv ko nahian svikara hai. apastamb shrautasootr, satyashadh shrautasootr, baudhayan grihyasootr adi granthoan mean tattath acharyoan ne mantr aur brahman donoan ko ved mana hai. at: yah shanka nirmool siddh hoti hai.
• panini ke 'chhandobrahmanani0' ityadi sootroan mean 'chhand:' shabd se hi brahman ka grahan manane par 'brahmanani' yah pad vyarth hoga, at: yah kathan bhi tark-sangat nahian hai. achary panini ne 'chhandash' pad se mantr aur brahman donoan ka grahan kiya hai, kyoanki 'chhandash' is adhikar mean jo-jo adesh, pratyay, svar adi ka vidhan kiya gaya hai, ve donoan mean paye jate haian. jo kary keval mantr-bhag mean isht tha, unake liye sootroan mean 'mantre' pad tatha jo brahman mean isht tha unake liye 'brahman' pad diya hai. yah bhi dhyatavy hai ki 'chhand:' par yadyapi mantr-brahmanatmak ved ka bodhak hai, kiantu kabhi-kabhi ve inamean se kisi ek avayav ke bhi bodhak hote haian. mahabhashy paspashahnik evan brahmasootr shaankarabhashy mean yah spasht kiya gaya hai ki samudayarthak shabdoan ki kabhi-kabhi unake avayavoan ke liye bhi pravritti dekhi jati hai. yatha-'poorvapanchal, uttarapanchal adi ka prayog.' at: shastr mean chhand athava ved shabd keval mantrabhag, keval brahman-bhag athava donoan bhagoan ke liye prasanganusar prayukt hote haian.
• brahman-bhag mantroan ke vyakhyan haian, at: ve vedantargat nahian ho sakate- yah kathan bhi sarvatha asangat hai. mimaansa evan nyayashastr mean ved ke jo vishay-vibhag kiye gaye haian- vidhi, arthavad, namadhey aur nishedh, ve sabhi mukhyataya brahman mean hi ghatit hote haian. krishnayajurved ki taittiriy-sanhita adi mean to mantr aur brahman sammilit-roop mean hi haian. yahaan yah bhi jnatavy hai ki mahabhashyakar patanchali ne yah vichar uthaya hai ki vyakaran keval sootroan ko kahana chahiye ya vyakhyasahit sootroan ko? isaka siddhant yahi diya gaya hai ki vyakhyasahit sootr hi vyakaran hai. isi prakar vyakhya (brahman)-sahit mantr ved hai. isake atirikt brahman-bhag matr mantroan ka vyakhyan nahian karata; apitu yajnadi karmoan ki vidhi, itikartavyata, stuti tatha brahmavidya adi ka svatantrataya vidhan karata hai. at: brahman-bhag ka vedatv sarvatha avyahat hai.
• mantr-brahmanatmak ved ke vishay-sambandhi tin bhed parampara se chale a rahe haian. inamean karmakand ke pratipadak bhag ka nam 'brahman', upasanakand ke pratipadak bhag ka nam 'aranyak' tatha jnanakand ke pratipadak bhag ka nam 'upanishad' hai.

ved ka vibhajan

bharatiy vadmay mean batalaya gaya hai ki srishti ke prarambh mean rrigyaju:sam-atharvatmak ved ekatr sankalit tha. sat yug, treta yug tatha dvapar yug ki lagabhag samapti tak ekaroop ved ka hi adhyayan-adhyapan yathakram chalata raha.

dvapar yug ki samapti ke kuchh varshoan-poorv maharshi vyas ne bhavi kali yug ke vyaktiyoan ki buddhi, shakti aur ayushy ke hras ki sthiti ko divy-drishti se janakar brahmaparampara se prapt ekatmak ved ka yajn-kriyanuroop char vibhajan kiya. in char vibhajanoan mean unhoanne hotr karm ke upayogi mantr evan kriyaoan ka sankalan rrigved ke nam se, yajn ke adhvaryav karm (antarik moolasvaroop-nirman) ke upayogi mantr evan kriyaoan ka sankalan yajurved ke nam se, audgatr karm ke upayogi mantr evan kriyaoan ka sankalan samaved ke nam se aur shantik-paushtik abhilashaoan (jatavidya)- ke upayogi mantr evan kriyaoan ka sankalan atharvaved ke nam se kiya. is vibhajan mean bhagavati shruti ke vachan ko hi adhar rakha gaya. yahaan yah jnatavy hai ki samprati pravartaman ved-shabdarashi ka vaivasvat manvantar mean krishna dvaipayan maharshi vyas dvara yah 28vaan vibhajan hai. arthath

• pauranik manyata ke anusar ikahattar chaturyugi ka ek manvantar hota hai. pratyek chaturyugi ke antargat dvaparayug ki samapti mean vishisht tap:sampann maharshi ke dvara ekatmak ved ka char vibhajan anavarat hota rahata hai. yah vibhajan kali yug ke liye hota hai aur kali yug ke ant tak hi rahata hai. samprati manvantaroan mean saptam vaivasvat namak manvantar ka yah 28vaan kali yug hai. isake poorv 27 kaliyug evan 27 hi ved vibhag karta vedavyas (vibhinn namoan ke) ho chuke haian. vedoan ka yah 28vaan upalabdh vibhajan maharshi parashar ke putr krishnadvaipayan ke dvara kiya gaya hai. vedoan ka vibhajan karane ke karan hi un maharshi ko 'vedavyas' shabd se jana jata hai.

char ved aur unaki yajnaparakata

vedavibhagakarta vyasopadhi-vibhooshit maharshi krishnadvaipayan ne yajn-prayojan ki drishti se ved ka rrigved-yajurved, samaved aur atharvaved-yah vibhajan prasarit kiya; kyoanki bharatiy chintan mean vedoan ka abhipravartan hi yajn evan usake madhyam se samast aihikamushmik phalasiddhi ke liye hua hai. vaidik yajnoan ka rahasyatmak svaroop kya hai evan sakshatkritadharma rrishiyoan ne kin bijoan dvara prakriti se abhilashit padarthoan ka dohan is bhautik yajn ke madhyam se avishkrit kiya, yah prithakh vivechaniy vishay hai. yahaan sthooladrishtaya yah janana hai ki pratyek chhote (ishti) aur b de (som, agnichayan) yajnoan mean mukhy char rritvikh- hota, adhvaryu, udgata aur brahma hote haian. b de yajnoan mean ek-ek ke tin sahayak aur hokar solah rritvikh ho jate haian, kiantu ve tin sahayak usi mukhy ke antargat man liye jate haian. inamean 'adhvaryu' namak rritvikh dravy-devatatyagatmak yajnasvaroop ka nirman yajurved se karata hai. 'hota' namak rritvikh yajn ke apekshit shastr (apragit mantrasadhy stuti) evan any aangakalapoan ka anushthan rrigved dvara tatha 'udgata' namak rritvikh stotr (gey mantrasadhy stuti) aur usake aangakalapoan ka anushthan samaved dvara karata hai.'brahma' namak chaturth rritvikh yajniy karmoan ke nyoonadi doshoan ka parihar evan shantik-paushtik-abhicharikadi sarvavidh abhilasha-sampoorak karm atharvaved dvara sampadit karata hai. ved-trayi- katipay arvachin vedarth-vicharak 'saisha trayyev vidya tapati' , 'trayi vai vidya' , 'iti vedastrayastrayi' ityadi vachanoan ke dvara ved vastut: tin haian tatha kalantar mean atharvaved ko chaturth ved ke roop mean manyata di gayi-aisi kalpana karate haian, kiantu yah kalpana bharatiy parampara se sarvatha viparit hai. bharatiy acharyoan ne rachana-bhed ki drishti se vedachatushtayi ka tritvamean antarbhav kar use lakshit kiya hai.

rachana-shaili

rachana-shaili tin hi prakar ki hoti hai-

1. gady,
2. pady aur
3. gan. is drishti se-chhand mean abaddh, padavyavastha se yukt mantr 'rrikh' kahalate haian; ve hi giti-roop hokar 'sam' kahalate haian tatha vritt evan giti se rahit prashlishtapathit (-gadyatmak) mantr 'chajushh' kahalate haian. yahaan yah dhyatavy hai ki chhandobaddh rrigvishesh mantr hi atharvagianras haian, at: unaka rrigroopa (padyatmika) rachana-shaili mean hi antarbhav ho jata hai aur is prakar vedatrayi ki anvarthata hoti hai.

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shrutiyaan

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