We know that Vedas are the “TRUE ESSENCE OF LIFE”. Ancient India has produced many precious takeaways for the upcoming generations. From among them, the most important and sacred ones have been the Vedas. The Vedas have highlighted the major issues and concerns of life in a beautiful manner.

What are the major lessons of life to learn from the Vedas ?

  • Related Vedas in day-to-day life – Pandya Jan 17 '17 at 13:07
  • This is opinion based question here is my opinion all the vedas have Purusha Suktam in common. It is the essence of vedas ramanuja.org/purusha/sukta-intro.html purusha suktam guides us to live a life of sacrifice for the Society and do our duty as a service to Bramhan i.e. practice of Karma-Yoga. If any more elaborate 'essence of vedas' is needed then I would recommend Bhagwad Gita Chapter 3 which makes the message of the Karma yoga more clear, and BG chapter 18 verse 66, if you need anything from Bhaktiyoga refer BG chapter 12. bhagavad-gita.us/bhagavad-gita-18-66 – Yogi Jan 17 '17 at 18:53
  • Your question is too broad. Which part of the vedas are you asking about, the Jnana Kanda or the Karma Kanda? The lessons to be learned from them are different. – Swami Vishwananda Jan 19 '17 at 13:57
  • Just want to know useful common lessons from Vedas to be followed in our daily life ?? – Devendar Agarwal Jan 20 '17 at 9:34

There are verses from the "Taittiriya Upanishad" that are the essence of all life lessons and are given at the time of graduation from vedic studies. Primary among these are:

satyam vada; dharmam cara; mAtRu dEvO bhava; pitRu dEvO bhava; AcArya dEvO bhava.(सत्यं वद धर्मं चर , मातृ देवो भव , पितृ देवो भव ,आचार्य देवो भव)


vedamanuchyacharyontevasinamanushasti satyam vada . dharmam chara . svadhyayanma pramadah acharyaya priyam dhanamahritya prajatantum ma vyavachchetsih satyanna pramaditavyam.h . dharmanna pramaditavyam.h kushalanna pramaditavyam.h . bhutyai na pramaditavyam.h svadhyayapravachanabhyam na pramaditavyam.h .. 1..

Having taught the Vedas, the teacher thus instructs the pupil: Speak the truth. Practise dharma. Do not neglect the study of the Vedas. Having brought to the teacher the gift desired by him, enter the householder's life and see that the line of progeny is not cut off. Do not swerve from the truth. Do not swerve from dharma. Do not neglect personal welfare. Do not neglect prosperity. Do not neglect the study and teaching of the Vedas.

devapitrikaryabhyam na pramaditavyam.h . matridevo bhava pitridevo bhava . acharyadevo bhava . atithidevo bhava yanyanavadyani karmani . tani sevitavyani . no itarani yanyasmaka{\m+} sucharitani tani tvayopasyani .. 2..

Do not neglect your duties to the gods and the Manes. Treat your mother as God. Treat your father as God. Treat your teacher as God. Treat your guest as God. Whatever deeds are faultless, these are to be performed-not others. Whatever good works have been performed by us, those should be performed by you-not others.

no itarani . ye ke charumachchreya{\m+}so brahmanah tesham tvaya.a.asanena prashvasitavyam.h . shraddhaya deyam.h ashraddhaya.adeyam.h . shriya deyam.h . hriya deyam.h . bhiya deyam.h sa.nvida deyam.h atha yadi te karmavichikitsa va vrittavichikitsa va syat.h .. 3. Those brahmins who are superior to us-you should comfort them by giving them seats. Whatever is to be given should be given with faith, not without faith-according to one’s plenty, with modesty, with fear, with sympathy.

ye tatra brahmanah sammarshinah . yukta ayuktah aluxa dharmakamah syuh . yatha te tatra varteran.h tatha tatra vartethah . athabhyakhyateshu ye tatra brahmanah sammarshinah . yukta ayuktah aluxa dharmakamah syuh . yatha te teshu varteran.h tatha teshu vartethah . esha adeshah . esha upadeshah esha vedopanishat.h . etadanushasanam.h . evamupasitavyam.h evamu chaitadupasyam.h .. 4..

Now, if there arises in your mind any doubt concerning any act, or any doubt concerning conduct, you should conduct yourself in such matters as brahmins would conduct themselves-brahmins who are competent to judge, who of their own accord are devoted to good deed and are not urged to their performance by others and who are not too severe, but are lovers of dharma. Now, with regards to persons spoken against, you should conduct yourself in such a way as brahmins would conduct themselves-brahmins who are competent to judge, who of their own accord are devoted to good deeds and are not urged to their performance by others and who are not too severe, but are lovers of dharma. This is the rule. This is the teaching. This is the secret wisdom of the Vedas. This is the command of God. This you should observe. This alone should be observed.

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    Excellent answer.One should always remember these points .Keep it up :) – SwiftPushkar Jan 18 '17 at 20:27
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    @SwiftPushkar You can highlight the part "..and the Manes" too..Because Shastras tell us satisfying the Manes are more important than satisfying the Gods.. – Rickross Jan 19 '17 at 6:56
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    the problem is reading upanishad without reading the commentary. The text quoted is from Taittiriya I.xi.1-4. Read Sankara's commentary. The most important part of these is the qualifying first phrase - "Having taught the vedas, the teacher thus instructs the pupil..." What this means is that the pupil has already - first - received instructions from the guru on the vedas before doing the duties of a householder. – Swami Vishwananda Jan 21 '17 at 10:29
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    These are post-instructions. The study of the vedas and other duties are done after lived and received instructions in the vedas from the guru. These instructions are meant for those who have studied with their guru previously - but everyone focuses on making sure their line of progeny is kept or that they study the vedas. These are post-instructions, not pre-instructions. To focus on the duties without the pre-qualifier is misleading. See also Gita XVIII. 46. The duties performed must be done with the right attitude - as worship - as Krishna indicates. – Swami Vishwananda Jan 21 '17 at 10:29
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    @SwamiVishwananda " "Having taught the vedas, the teacher thus instructs the pupil..."" So? It is still part of the text , is a summarisation of the lessons taught and and are instructions on how to use those lessons in life, which is exactly what the poseur of the Q is asking. What exactly is your objection here Swamiji ? They are indeed life instructions. Further , in the same link it states "These exhortations can be grouped under seven headings as under. •Advices ruling one’s own mode of living with reference to the society and oneself. " 1/2 – user1195 Jan 22 '17 at 11:39

Each Veda consists of four parts: the Mantra-Samhitas or hymns, the Brahmanas or explanations of Mantras or rituals, the Aranyakas, and the Upanishads. The division of the Vedas into four parts is to suit the four stages in a man's life.

Vedas primarily have 2 parts - Karma Kanda and Gyana Kanda. Karma Kanda contains all the prescribed rituals and chants, and material oblations to offer to the gods, which count as the sacrifice. It also asks blessings from the gods to assist in our personal day-2-day dharma.

Brihadaranyaka Upanishad 1.4.14

धर्मः तस्माद्धर्मात् परं नास्त्य् अथो अबलीयान् बलीयाँसमाशँसते धर्मेण यथा राज्ञैवम् । यो वै स धर्मः सत्यं वै तत् तस्मात्सत्यं वदन्तमाहुर् धर्मं वदतीति धर्मं वा वदन्तँ सत्यं वदतीत्य् एतद्ध्येवैतदुभयं भवति ।।

Nothing is higher than Dharma. The weak overcomes the stronger by Dharma, as over a king. Truly that Dharma is the Truth (Satya); Therefore, when a man speaks the Truth, they say, "He speaks the Dharma"; and if he speaks Dharma, they say, "He speaks the Truth!" For both are one.

The Upanishads are parts of the last section - Gyana Kanda which emphasized on the integration of spiritual wisdom with material rites and rituals. How material rites and rituals are linked with inner focus, one-pointedness (ekagrata), inward investigation (antarmookhi vichaar), non-duality (advaita) etc.

The Gyana Kanda speaks of all beings, gods and other entities as essentially the same in essence and totality, but different in transactional reality.

Brihadaranyaka Upanishad 4.4.22

Those who seek Brahman wish to realize It by the study of the Vedas, by performing sacrifices, by giving gifts and by austerities.

Gita 6.3

आरुरुक्षोर्मुनेर्योगं कर्म कारणमुच्यते |
योगारूढस्य तस्यैव शम: कारणमुच्यते |

ārurukṣhor muner yogaṁ karma kāraṇam uchyate
yogārūḍhasya tasyaiva śhamaḥ kāraṇam uchyate

To the soul who is aspiring for perfection in Yog, work without attachment is said to be the means; to the sage who is already elevated in Yog, tranquility in meditation is said to be the means.

Krishna mentioned that there are two paths for attaining welfare—the path of contemplation and the path of action. Between these, he recommended to Arjun to follow the path of action. Again in chapter 5, verse 2, he declared it to be the better path. Does this mean that we must keep doing work all our life? Anticipating such a question, Krishna sets the limits for it. When we perform Karma yoga, it leads to the purification of the mind and the ripening of spiritual knowledge. But once the mind has been purified and we advance in Yoga, then we can leave karma yoga and take to karma sanyāsa. Material activities now serve no purpose and meditation now becomes the means.

So the path we must follow filters down to a matter of our eligibility and Krishna explains the criteria of eligibility in this verse. He says that for those who are aspiring for Yoga, the path of karma yoga is more suitable; and those who are elevated in Yoga, the path of karma sanyāsa is more suitable.

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