Vedas/What Does ‘Veda’ Mean

What Does ‘Veda’ Mean? Exploring Its Origin and True Essence

Introduction:

The word Veda holds a sacred place in Indian tradition, symbolising divine wisdom, Scientific and spiritual Knowledge, and the eternal truth Brahman. The word ‘Veda’ is derived from the Sanskrit root ‘Vid’ — meaning “to know”. But the term Veda originally referred to comprehensive knowledge (vyāpaka artha) encompassing all fields of learning. In ancient times, Veda was not limited to only four Vedas but broadly indicated any form of sacred or scientific knowledge, such as Āyurveda (the science of life) and Nāṭya Veda (the science of drama). Over the centuries, however, the meaning of Veda became more specific, referring primarily to the four canonical scriptures — Ṛgveda, Yajurveda, Sāmaveda, and Atharvaveda. Each of these embodies divine revelations that illuminate paths of knowledge, action, and devotion. According to traditional commentators, the Veda is both eternal (nitya) and impersonal (apauruṣeya), serving as a timeless guide for the moral, material, and spiritual upliftment of humankind. The Meaning and Origin of the Word “Veda”

The term Veda has changed meaning gradually from very ancient times to now. Earlier, Veda referred to quite a large scope of areas, but today it is used to depict only a few and well-defined matters. It was also the first to imply vyāpaka (comprehensive or all-encompassing) and thus, the Veda was mostly considered the totality of the sacred scripture or the learned speech preserved in it. For instance, the word śāstra is employed in various domains, e.g., Sāhitya-śāstra (science of literature), Purāṇa-śāstra (science of scriptures), Dharma-śāstra (moral or legal treatise), Artha-śāstra (political science). In every case, śāstra denotes something large and inclusive in nature — vyāpaka artha. In the same way, Veda was a word of this kind and was at one time considered to be of such a comprehensive nature. Numerous old texts, such as the Sarpaveda, Piśāchaveda, Āyurveda, Itihāsaveda, and Purāṇaveda, refer to the latter term to the totality of knowledge or literature (vāṅmaya). Following this broad equivalence, Bharata Muni, the author of the Nāṭyaśāstra, labelled his work as Nāṭya Veda — the “Veda of Dramatic Art.”

However, the scope of the word Veda narrowed gradually. Gradually, it referred to the four canonical texts — the Ṛgveda, Yajurveda, Sāmaveda, and Atharvaveda, specifically. The Brāhmaṇas, Āraṇyakas, and Upaniṣads were considered Vedānta (“the end or culmination of the Veda”) instead of being named Veda themselves. A detailed explanation on this subject is present in the commentary of the Taittirīya Saṃhitā by Sāyaṇa Āchārya. There he says: yadyapi mantra-brāhmaṇātmakaḥ vedaḥ, tathāpi brāhmaṇaṃ mantravyākhyānarūpatvāt mantraḥ eva vedaḥ. Although the mantras and brāhmaṇas together constitute the Veda, it is the mantras that are spoken of as the Veda because the brāhmaṇa portions are mainly explanatory of the mantras.

All words can be explained by two points of view — pravṛtti-nimitta and vyutpatti-nimitta. In the case of pravṛtti-nimitta artha (conventional meaning), the meaning of the word is understood directly from its common usage without consulting its origin. When the word’s etymological origin is used to find the meaning of the word, the word’s vyutpatti-nimitta artha (etymological meaning) is called.

The name Veda has come from the verbal root vid to which the suffix ghañ-pratyaya has been added. Vid has four principal meanings: (1) vid jñāne — “to know,” (2) vid sattāyām — “to exist or to be,” (3) vid labhe — “to obtain or to attain,” and (4) vid vicāraṇe — “to reflect or to consider.” With the help of these four meanings, Swami Dayānanda Sarasvatī, in his Bhūmikā (introduction) to the Ṛgveda Bhāṣya, teaches that the Veda means the all-comprehensive knowledge that is the source of truth for human beings through him. He says:

विदन्ति जानन्ति विद्यन्ते भवन्ति। विद्याम् यान्ति लभन्ते तथा विदन्ति वा विचारयन्ति सर्वे मनुष्याः। सत्‍यविद्यायां येषु ते वेदाः॥

vidanti jānanti vidyante bhavanti, vidyāyāṃti labhante tathā vidanti vā vicārayanti sarve manuṣyāḥ satyavidyāyāṃ yeṣu te vedāḥ.

At the beginning of the Ṛik Prātiśākhya-vṛtti, Viṣṇumitra, the son of Devamitra, explains the derivation of the word Veda. According to him, those texts through which the puruṣārthas such as dharma, artha, kāma, and mokṣa are known, understood, and attained are called Vedas. The Vedas reveal the existence of the goals of human life, provide knowledge about them, and guide their actual attainment. Because they illuminate both the meaning and realization of these highest aims, they are designated as Veda.

प्रत्यक्षानुमानागमेषु प्रमाणेषु अन्तिमो वेदः ।Sāyaṇācārya, in his commentaries on the Ṛgveda and other Vedas, states that among the accepted means of valid knowledge such as perception, inference, and scriptural testimony, the Veda holds the final and highest authority. When knowledge cannot be conclusively established through perception or inference, the Veda functions as the decisive source of truth. For this reason, the Veda is regarded as an authoritative and reliable means of knowledge.

समयबलेन सम्यक् परोक्षानुभव साधनं वेदः। According to this definition, the Veda is the means by which accurate knowledge of imperceptible and unseen realities is obtained through the force of established tradition and authoritative transmission. Many metaphysical truths, ritual results, and transcendent principles are beyond the reach of the senses. The Veda alone enables a proper understanding of such indirect realities and therefore plays an essential role in spiritual and ritual knowledge.

The different Āchāryas have described the word Veda in several ways depending on the two mentioned ways of explanation. Sāyaṇa Āchārya, the great commentator of the Ṛigveda, when explaining the function of the Veda, uses very simple words, but his explanation is profound: “ईष्ट प्रात्यनिष्टपरिहारयोरलौकिकमुपायम् यो वेदयति स वेदः” — the Vedas are the means of a person to get the desirable as well as be able to remove the disruptions. This characterisation nicely signifies that the Veda is a source of both kinds of utilities, i.e., the affirmative and the protective, in the life of a person.

The primary role of the Veda, iṣṭa-prāpti, corresponds to the manifestation of the desire for good or the achievement of goals that meet human needs and aspirations. The innate nature of every human being is that he desires (kāmanā) many things — some of which are related to the mundane world, some to the afterlife, and some to the final release. These desires can be divided into three classes: laukika (worldly), such as riches, celebrity, and luxurious life; paralaukika (heavenly), such as reaching the abode of gods or divine happiness; and lastly, mokṣa or liberation, which is the utmost release from the cycle of birth and death. The Veda shows the right path to people for making all these happen — riches, good moral conduct, and liberation.

Explanation for the second half of the term, aniṣṭa-parihāra, is the association with taking away or protecting oneself against sufferings and sorrows (duḥkha). Human life is typically filled with many physical and emotional problems, which the scriptures point out that these pains are threefold: ādhyātmika, ādhibhautika, and ādhidaivika duḥkha. Ādhyātmika duḥkha is that which is internal, and it also includes the spiritual side, i.e., śārīrika and mānasika.

Ādhibhautika duḥkha is suggested to be from nature, but due to human beings, that is the cause of the duḥkha in which they are involved. Accidents, quarrels, or attacks may be examples of the negative effects of the environment that can cause Ādhibhautika duḥkha.Ādhidaivika duḥkha is the one which includes all the happenings caused by nature or gods, such as earthquakes, floods, or thunderbolts.

The Veda includes the human voices calling for help, the rituals that bring relief, and the light of mystic wisdom, which helps to get rid of, or at least to lessen, the pains and march through the journey of life towards peace and harmony in turn.

Sāyaṇa Āchārya says that this is how the Veda is not just a set of hymns, but a human life manual, which is the real meaning of this text. It is the Veda that calls out for the fulfilment of desirable goals (iṣṭa-prāpti) as well as the escape from suffering (aniṣṭa-parihāra). A person can attain material prosperity as well as the tranquillity of the soul by studying and practising the Vedic doctrine. The Veda cares for the human being at the physical level, and it also makes a transition to the moral and spiritual levels and finally leads to mokṣa, the highest emancipation. Profoundly, the very idea of the first verse of the Vedas-samhitas, “iṣṭa-prāpti-aniṣṭa-parihārārthaṃ vedāḥ”, is the acknowledgement of the Vedic vision — to be of help to mankind in leading meaningful, enjoyable and wise lives.

Conclusion:

Essentially, the Veda is not merely a collection of hymns or rituals; it is the entire handbook on human life. In fact, Sāyaṇa Āchārya put it very aptly that the Veda is “ईष्ट प्रात्यनिष्टपरिहारयोरलौकिकमुपायम् यो वेदयति स वेदः” — the Vedas are the means of a person to get the desirable as well as be able to remove the disruptions. Such a duality in purpose makes it a universal handbook for human welfare, thus addressing the four aspects of life — material, mental, moral, and spiritual. Swami Dayānanda Sarasvatī says that through the Veda, one learns, lives, and admits truth; it energises consultation, deed, and fulfilment. Consequently, the Veda is not only a manifestation of God's omniscience but also a projection of human hope — thus, it is a guiding factor for all, be they in accord or not with the Divine Law, and it offers them the possibility of liberation (mokṣa). One can attain the very qualities of Sanatana Dharma by acquiring and living the Vedic lifestyle that leads to the knowledge of the Vedic path, bliss, and consummation of life.

References:

1. Dayānanda Sarasvatī, S. (1970). Ṛgveda bhāṣya bhūmikā. Ārya Samāj Publications. https://archive.org/details/OiKQ_rigvedadi-bhashya-bhumika-by-dayananda-saraswati-1970-ajmer-vedic-press  (access to the scanned edition)  
2. Sāyaṇa Āchārya. (1970). Taittirīya Saṃhitā bhāṣya (Vaidika Saṃśodhana Maṇḍala ed.). Vaidika Saṃśodhana Maṇḍala, Poona. PDF: https://archive.org/details/in.ernet.dli.2015.383430  (digital scan / DL-India copy) .
3. Bharata Muni. (1951). Nāṭyaśāstra (M. Ghosh, Trans.). Asiatic Society of Bengal. PDF: https://archive.org/download/Bibliotheca_Indica_Series/NatyasastraWithEnglishTranslationVolume1-ManomohanGhosh1951bis.pdf  (Vol. 1 — English translation by Manomohan Ghosh) .
4. Radhakrishnan, S. (1953). The Principal Upanishads. HarperCollins Publishers India. PDF: https://archive.org/details/in.ernet.dli.2015.148291
5. Aurobindo, S. (1998). The Secret of the Veda. Sri Aurobindo Ashram Press. PDF: https://sriaurobindoashram.org/ (see “The Secret of the Veda” PDF on the Ashram site) — direct archive copy: https://archive.org/details/the-secret-of-the-veda-sri-aurobindo-ashram.
6. Sharma, C. (1960). A Critical Survey of Indian Philosophy. Motilal Banarsidass. PDF: https://ia801900.us.archive.org/21/items/IndianPhilosophyACriticalSurvey/Indian-Philosophy-A-Critical-Survey.pdf