Hindu tradition speaks of four Vedas, each shaping a distinct dimension of sacred life while together forming a single revelatory tapestry. The Rigveda stands at the foundation, regarded as the oldest and most important, consisting primarily of hymns of praise to various deities such as Agni, Indra, Soma, and Varuṇa. These hymns, arranged in books or mandalas, explore cosmology, ritual, and early spiritual-philosophical reflection, and they provide the liturgical core upon which the other Vedas build. In this way, the Rigveda may be seen as the wellspring of Vedic theology and worship.

The Yajurveda turns this poetic vision into precise ritual action. It is composed largely of prose mantras, formulas, and instructions that guide priests in the performance of sacrificial rites, especially fire sacrifices or yajñas. Its focus lies less on new hymns and more on the correct procedures, verbal invocations, and practical details of the sacrificial arena. Tradition recognizes two principal recensions, the Śukla (White) and Kṛṣṇa (Black) Yajurveda, both serving as authoritative handbooks for the sacred art of sacrifice.

The Samaveda, often called the Veda of melodies, transforms many of the Rigvedic verses into liturgical song. Its mantras are largely drawn from the Rigveda but rearranged and set to specific musical patterns, providing chants and melodies for ritual performance, especially in soma sacrifices. This Veda is concerned with the musical rendering of the sacred word, preserving both verse portions and their corresponding song forms. It stands at the intersection of worship and music, and serves as a scriptural foundation for early Indian musical tradition.

The Atharvaveda, somewhat distinct from the other three, turns attention toward the texture of everyday existence. It gathers hymns, spells, charms, and incantations that address healing, protection, prosperity, and even curses, alongside more reflective and philosophical passages. Its rituals and prayers extend beyond the formal sacrificial ground into domestic and personal life, encompassing concerns about health, safety, and the mysteries of death and the self. In this sense, it bridges the world of solemn ritual with the intimate, practical needs of householders and seekers alike.