The four Vedas
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RIG VETHAM I
The Rigveda is far more archaic than any other Indo-Aryan text. For this reason, it was in the center of attention of western scholarship from the times of Max Müller and Rudolf Roth onwards. The Rigveda records an early stage of Vedic religion. There are strong linguistic and cultural similarities with the early Iranian Avesta, deriving from the Proto-Indo-Iranian times, often associated with the early Andronovo culture of c. 2000 BCE.
RIG VETHAM II
The Rigveda offers no direct evidence of social or political system in Vedic era, whether ordinary or elite. Only hints such as cattle raising and horse racing are discernible, and the text offers very general ideas about the ancient Indian society. There is no evidence, state Jamison and Brereton, of any elaborate, pervasive or structured caste system. Social stratification seems embryonic, then and later a social ideal rather than a social reality.
YAJUR VETHAM
The Yajurveda is the Veda primarily of prose mantras for worship rituals. An ancient Vedic Sanskrit text, it is a compilation of ritual-offering formulas that were said by a priest while an individual performed ritual actions such as those before the yajna fire. Yajurveda is one of the four Vedas, and one of the scriptures of Hinduism. The exact century of Yajurveda's composition is unknown, and estimated by Witzel to be between 1200 and 800 BCE, contemporaneous with Samaveda and Atharvaveda.
SAMA VETHAM
The Samaveda, is the Veda of melodies and chants. It is an ancient Vedic Sanskrit text, and part of the scriptures of Hinduism. One of the four Vedas, it is a liturgical text which consists of 1,875 verses. All but 75 verses have been taken from the Rigveda. Three recensions of the Samaveda have survived, and variant manuscripts of the Veda have been found in various parts of India.
ATHARVANA VETHAM
The Atharvaveda is a collection of 20 books, with a total of 730 hymns of about 6,000 stanzas. The text is, state Patrick Olivelle and other scholars, a historical collection of beliefs and rituals addressing practical issues of daily life of the Vedic society, and it is not a liturgical Yajurveda-style collection.
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