A Study of the Vedas with special reference to the Monotheism.

 A Study of the Vedas with special reference to the Monotheism. 

-Devendra Prasad Savitreya

Reproduced by Dr. Vivek Arya

It will be necessary to understand the 'Vedas' before understanding monotheism. "What are the Vedas? What is the derivation of the word Vedas? What is the importance of these ancient (Rishis) books?

"The Vedas are eternal eyes of Deva, Pitris and men. It is beyond human capacity of measurement".(Pitridevamanushyaanam Vedaschakshuh Sanatanam -Manusmriti 12/94)

"The Vedas are the fountain-head of all faiths". (Vedokhilo Dharmamulan-Manusmriti 1/125)

"The Vedas are the voice of God as they are eternal and self evident". (Tad vachnada mamnayasya pramanyam -Vaishisik Darshan 1/1/3 ) 

"There is no other higher, or nobler Scripture than the Vedas". (Nahi Vedatparam Shastram -Garuda Purana)

"The Vedas contain the elements of all true knowledge and it is the primary duty of every Arya to study and propagate the Vedic teachings which are contained in these holy scriptures. "( Aryasamaj Third Niyam)

"The Vedas contain seeds of knowledge. (Swami Dayananda Saraswati). 

In Sri Aurobindo's words

" I will add my own conviction that Veda contains other truths of science which the modern world doesn't possess at all."

"The Vedas are the imperishable treasure-house of all truths, Vidyas and knowledge, sciences, religions guide-lines of character building." ( Ved Mahima by Savitreya)

The word Veda is derived from the root 'vid' which means (know to 'knowledge)'. Thus the etymological meaning of the Veda is the book of true knowledge, physical as well as spiritual. Although the Veda is one, yet on account of its dealing with the different topics it has been further divided into four books or Samhitas. Which are called (the) 

I Rig Veda : II Yajur Veda, III. Sam Veda and the IV. Atharva Veda.

These books support the view that, there is its importance. All ancient Monotheism (present) in the Vedas.

Maharshi Dayanand Saraswati was the founder of the Arya Samaj.The Vedas are main foundations of the Arya Samaj. The light of Monotheism is revealed in the fundamental principles of the Arya Samaj: as the Maharshi was a monotheist. Monotheism implies that there is one God. The tenets of the Arya Samaj from the very beginning flow from prayers to one God, who was invoked to purge our hearts of all evils and impurities The holy Mantra runs :

"O, Savitar, God, send far away all troubles and calamities, and send us only what is good. (viśvāni deva savitar duritāni parā suva | yad bhadraṁ tan na ā suva ||.- Rigveda 5/82/5)  

Another Mantra says that God is one. Who is God? The problem is solved the following Mantra.

Hiranyagarbha: Samvartatagre Bhootasya  Jaat: Patirek Asit.( Yajurveda 13/4)

This Vedic mantra contains five features-

1. Did God exist before the creation ?

2. Was God "HIRANYAGARBHA” ?

3. Did God create the universe and still sustain ?

4. Is God one or many ?

5. Should we worship him or any one else?

The answer to all these question is that God existed before the creation. God was Hiranyagarbha, God created the Universe, God is one and not many. We should worship him alone and no other god," 

So the Vedas tell us that God is our friend, our father and our supporter and protector. In other words-He is our kin, our father and holy dispenser, he knows all beings and all ordinances. He is one in whom the Gods obtaining's life eternal have risen upward to the third high station is own position of immortality and bless.

This holy Mantra contains the word "(Kasmai)" Like Latin cui, which either masculine or neuter. There is a sign of interrogation at the end. The Mantra means what God should be worshipped? The answer to the query is provided in the Hiranyagarbha sukta at the end of 9th Sukta and beginning, of 10th Sukta. The Mantra really means “Kasmai Devai Havisha Vidhem "i.e. Sacrificial offering and prayer should be made to the only one God of Delight.

According to Dayananda the Vedas declare the existence of only one God. The monotheism of the Vedas is the same as the Brahmavad of the Upanishadic Rishis. Since the medieval ages the wrong. view has held away that the Vedas embody the Worship of many gods and that they are books preaching, Polytheism. Western Sanskrit scholars widely propagated this line of thought. Dayanandji is firmly convinced of the existence of only Supreme Being and enjoin on us to worship Him alone, There is no provision in the Vedas for worshiping any other God than He.

To remove their wrong ideas and impressions it would be well to reproduce the following catechism (questions and answers) from the 'Satyarth Prakash" 

Q. Do the Vedas mention one God or Many gods?

Ans. They mention only one God. No where in the Vedas is there mention of any gods.

Every where in the Vedas God is invoked in such metaphorical languages as "the God of gods' formless and all pervading. He is also invoked as the Supreme author of creation". According to Dayanandji, the so called Gods such as Surya, Vayu, Usha (dawn) are merely natural entities and Varuna, Rudra and other are spiritual entities.

They are not really separate gods bearing human bodies or bodies of their kinds; they are simply forces affecting our lives on the practical plane. In other words they are natural forces which shed their influences upon our lives or they are forces which bear some relation to our spiritual growth. But they are by no means worthy of our adoration and worship.

There is one (Supreme Divine) who is the object of our worship. Whether the Vedas proclaim the existence of many gods depend upon which of the various interpretations of the Vedic commentaries is in accord with rationality and sound common sense. In other words, should we accept the interpretation according to the canons laid down by the ancient treatise of Nirukta or the ritual-oriented interpretation of Sayanan or the new-Naturological methodology of the western scholars ? I have already pointed out that if we want to get at the truth about the Vedas, we shall have to adopt the ancient Nairuktic methodology. European scholars have equated the word "Deva" with God, taking the word "Deva" in the sense of god, Mr. Macdonell, has made the fantastic statement in his book that the chariot of the sun-god is driven by seven horses. He also regards the Goddess Usha (Dawn) sometimes as the wife and sometimes as the mother of the sun God.

According to him, the goddess also evokes amorous passions in every god.( See 'A Vedic Reader for Students' p. 92, by A. A. Macdonell, Reprint 1954.)

Mr. Max Muller has read a different kind of Polytheism into the Vedas. In his view, the worship of thirty three gods has been mentioned in the Vedas. But Dayanandji in course of his exposition, clearly showed that the number of Gods mentioned is actually 3339 (three thousands, three hundred and thirty three). In spite of this he does not conclude that the Vedas advocate Polytheistic cult. In support of his argument he says there is no affinity between the polytheistic cult of the ancient Greeks or the Romans and the so called Polytheism of the Vedas (In ancient), Polytheism prevailing cavilling in ancient Greece or Rome meant that under the domination of one supreme Being there were a number of minor gods. In the light of Max Mullers exposition, the concept of Polytheism (i.e. many minor-Gods under the domination of a Supreme power is analogous to that of absolute monarchy or dictatorship ruling over the people of a state). He further points out that the Vedic Rishis used to regard each separate deity, however small it is, as the Supreme Being and worship him. Max Mullar has given a new name to this concept of Polytheism in the Vedas and that is Kathoneism, that is the worship of the Gods one after the other or Henotheism-that is the worship of the gods severally.(It was necessary therefore, for the purpose of accurate reasoning to have a name different from Polytheism, to signify this worship of since Gods, each occupying for a time a supreme position and I proposed the name of Kathoneism that is a worship of one god after another or of Henotheism the worship of single gods. F. Max Muller India what can it teach us ? p. 146. 147. 1892)

 According to Dayanandji, however, the Vedas support neither Kathoneism nor Henotheism, All the four Vedas use the term "Deva" in many Mantras and generally scholars take the term 'Deva' to indicate one Supreme Being. For this reason it has become rather difficult to apprehend the real intention of the Vedas because by taking "Deva" to mean God "Deva," who is worthy of worship. Nowhere do the Vedas support the worship of separate gods unless and until they are interpreted to denote different names of one Supreme Divine.

All other judgments regarding the meaning of the the term 'Deva' used in the Vedas is faulty, Dayanandji arrives at this conclusion following the cannons of interpretation of Nirukta. According to Nirukta the 1st word 'Deva' does not mean "God"; it means one of these, 1. one who confers gift. 2. one who gives right: 3. one who instructs & supports (such as gurus parents) 4. Dyusthani the source of light, such as the sun.(Devo Daanadva, Deepanadva, Dyotanadva Dyusthano Bhavatiti Va. -Nirukta 7/4/15)  

In Niruktas view any one possessing one of the attributes mentioned can be regarded as a God. If all these-epithets were applied to God, god becomes the God of Gods and when God is conceived as keeping under control all the Vyaraharik gods i.e. the forces of nature, such as the sun, the Moon, Marut etc., then he is regarded as Mahadeva.

There is no doubt that according to the Vedas there is only one Supreme Divine who alone is the object of adoration and worship, whom the Rishis invoke in various names. (soryama sa varunah sa rudrah sa mahaadevah .soghih sa u sooryah sa u ev mahayamah- Atharvaved 13/4/5)

Maharshi Dayanand is decidedly and firmly of the view that the Vedas enjoin on us, the worship of only one God. There are no other gods besides. (Indran mitran varunamagnimaahurato divyah sa suparno garutmaan, sadvipra bahudha vadantyagni yaman matrishvanamahu.- Rigved 1/164/46) 

The Vyavaharik gods i.e. the forces of nature should on no account be worshipped, only one Supreme Being is to be worshipped.

The "Satpatha Brahmana,' is a more reliable authority on the issue whether the Vedas advocate the worship of one God or many gods say the western Vedic scholars. Satpatha Brahmana says those who worship any other-god except 'Parmatma' (i.e. one "Supreme Being)" are no better than animals.

In the Vedas generally only those epithets are applied to Indra, Marut, Sun etc. which are relevant to God. It is apparent that in such matters Dr. Max Muller stumbles into the blunder of 'Henotheism', The truth is that the Vedic Rishis give many different names to one Supreme Divine, each name signifying some particular attribute of God. (yonin devataamupaasate na sa ved yatha pashurev sa devaanaan (shatapath brahman).

 (Agni is that ; the sun is That: Vayu and Chandramas are that: The Bright is that: Brahma is That, those waters, that Prajapati: According to Dayanandji where ever such attributes as "Omnipotent" are used in respect of 'Indra or any other God, it must be taken as pointing to "Paramatma" (i.e. the Supreme Divine) because only God is Omnipotent. He alone is worthy of adoration and worship. The Aryans have been worshipping the one God since the very beginning of creation under different names. Similarly where ever such attribute as "Sarvagnya" i.e. Omniscient) "Vyapak" (i. e. all pervasive), Shuddha (i. e. Pure), "Sanatana (i. e. Eternal) and Shristhi-Karta" (i. e. creator) are used, the so called gods mentioned must be regarded as One Supreme Being under different names, because these fundamental attributes can be possessed by God alone.

Whether the Vedas actually support the monotheistic stand of Dayanandji will be made amply clear to any impartial scholar, if he studies carefully the following Vedic Mantras.

1. "Supreme Spirit is the protector of all, and pervades and gives light to all bright things. He is called Indra or the glorious Mitra or the friendly, Varuna or the greatest and the best Agni or the adorable. Though one, Brahma (He) is called by the learned by many names, such as Agni (the adorable, Yama (the ruler) Matrishiva (the mighty). ( anejdekan manaso javiyo nainadadevaaaapannuvan poorvamarshat.- Yajurveda 40/4)

or the other words tell like this-

2. "This Universe and whatever it contains, living, and non-living is pervaded by the Almighty God." (sa no bandhurjanita sa vidhaata dhaamaani ved bhuvanaani vishva.- Yajurveda 32/10)

3. "Nothing, O Bounteous Lord, stands firm before thee, Among the Gods not one is found equal. None born or springing into life comes near Thee "Do what thou hast to do, exceedingly mighty one" (Indran mitran varunamagnimaahurato divyah sa suparno garutmaan, sadvipra bahudha vadantyagni yaman matrishvanamahu.- Rigved 1/164/46) (It means God is only one and our greatest Guru).

4. We prey to that Almighty God who is the Lord of the whole creation to protect and enlighten us. Let that God add to our wealth and ensure our lives, security and well being against adverse forces or Enveloped by the Lord must be this all each thing that moves on earth. With that renounce and enjoy thyself, Covet no wealth of any man covet no wealth of man.

5. He that Supreme Being is Brahma, Vishnu. Rudra, Shiva, He is the Eternal Transcendingent. He is the great king of kings. He is Indra, Kala, Agni and Chandrama.- (eesha vaasyaamidannk sarvan yatkinch jagatyaan jagatt.-Yajurveda 40/1)

6. Oh Glorious Master, neither there is nor shall be anyone like you either in heavens or on earth. We adore and worship you, that we may be possessed of horses, elephants and- milk supplying cattle who may serve us in diverse ways. Thus equipped with physical strength and knowledge we may pour forth-hymns of gratitude.(anuttama te maaghavannakirnu- Yajurveda 33/79)

7. "Before creation there was neither death nor immortality, no sign to tell the day from the night. There existed only the Supreme Being wrapped in his silent glory and unfathomable mystery without a stir of breath of life. There was nothing else, gross or subtle besides Him."(tam īśānaṁ jagatas tasthuṣas patiṁ dhiyaṁjinvam avase hūmahe vayam | pūṣā no yathā vedasām asad vṛdhe rakṣitā pāyur adabdhaḥ svastaye ||.- Rigveda 1/89/5)  

8. That "Parmatma" (i. e. Supreme Divine) is our nourisher, our supporter. He is the mighty 'Vayu' (wind) or the 'Aryama', the guide and leader of all. He is the chief among the Varuna. He is 'Rudra' (the holy judge of the Universe). He is Mahadeva (the mighty God. He is 'Agni' (the revealing Fire of knowledge and wisdom). He is the 'Sun' (the enlightener of creatures) Above all. He is Mahayama (the controller of people and dispenser of justice." (sa brahma sa vishnuh sa rudrass shivasoksharas paramah svaraat. sa indrass kaalaagnis chandramaah. kaivalaya upanishad 1/7)

9. "That 'Paramatma' (i. e. the Supreme Beings) Sees through and through all things and all being those who breathe as well as those who do not breathe. Nothing is beyond the ken of his vision. He is unique, sui generis and uncaused cause of the universe. All the gods (i. e. forces, natural or spiritual) are contained in Him as parts of an integral whole. (na tvaavaan anyo divyo na paarthivo na jaato na janishyate. ashvaayanto meghavannindr vaajino gvyantastva havaamahe - Atharvaveda 20/121/2)

Mantras such as those mentioned above will be found scattered in profusion throughout the Vedas. Those Mantras convincingly prove that the Vedas fully advocate Monotheism.

10. "Who by his grandeur hath become the sole Ruler of the moving world that breathes and slumbers, He who is Sovran of these men and-cattle-what God shall we adore with our oblation other than-Prajapati." (na mṛtyur āsīd amṛtaṁ na tarhi na rātryā ahna āsīt praketaḥ | ānīd avātaṁ svadhayā tad ekaṁ tasmād dhānyan na paraḥ kiṁ canāsa ||.- Rigveda 10/129/2)

11. "He who hath eyes on all sides round about him, a mouth on all sides, arms and feet on all sides, He the sole God, producing earth and heaven, weldeth them with his arms as wings together". (sa dhaata sa vidhart sa vaayurnabh uchchhrtam . Atharvaveda- 13/4/3-5)

12. "Mighty in mind and power is Visvakarman, Maker, Disposer, and Most lofty Presence. Their offerings joy rich juice where value one, only one beyond the Seven Rishis."(sa sarvasmay vi pashyati yachch pranti yachch na .- Atharvaveda 13/4/19-21)

13. "Father who made us, he who, as Disposer knoweth all races and all things existing Even he alone, the Deities' name giver , him other beings seek for information,  (yah praananato nimishato mahitvaikaidraaja jagato bbhuv. yaisheasy dvipaadashchuspadah kasmai devaay havisha dhidhem- Yajurveda-23/3)

14. "What time the mighty waters came containing the Universal germ: producing Agni, Thence sprang God's spirit into being, What God shall we adore with our oblation? What God shall we adore : or worship ? -(āpo ha yad bṛhatīr viśvam āyan garbhaṁ dadhānā janayantīr agnim | tato devānāṁ sam avartatāsur ekaḥ kasmai devāya haviṣā vidhema ||.- Rigveda 10/121/7)

15. "Whom in his might surveyed the floods enclosing productive force and generating Worship, He who is God amid Gods, and none beside him-What God shall be adore with our oblation? (vishvatshchakshurut vishvatomukho vishvatobaahuroot vishvatspat. san baahubhyaan dhamati san pattrairadyavaabhoomi jnayan devaekah.- Yajurveda 17/19)

16. "They blamed as victim on the grass Purusha born in earliest time. With him the Deities and all Sadhyas and Rishis scienced." (vishvakarmama vimanaaadvihaaya dhaata vidhaata paramot sandrik. teshaamishtaani samisha madanti yaatra saptarshin paraekamaahuh .- Yajurveda 17/26)

17. "There is no counter part of him whose glory verily is great. In the beginning rose 'Hirayagarbha ; etc. Let not him harm me, etc. than whom there is no other born, etc. " (aapo ha yad brhateervishvamayan garbhan dadhaana jnayantiragnim. tato devaana samavarttataasurekarah kasmai devaay havisha vidhem. -Yajurveda 27/25)

18. "This very God pervadeth all the regions; Yes, born a foretime, in the womb he dwelleth. He is verily born and to be born hereafter meeteth his offspring facing all directions. "(yashchidaapo maheena paryapashyad dakshin dadhaana jnayantiryagyam. yo deveshvadhi dev ek aseet kasmai devaay havisha dhidhem- Yajurveda 27/26)

19. "He hath attained unto the Bright Bodiless, woundless Sinewless, the pure which evil hath not pierced. Far sighted, wise, all-encompassing he the self-existent hath prescribed aims, as propriety demands, unto the everlasting years." (It means one pure God and that is 'Nirakar'.)- (tan yagyaan brharshi praukshan purushan jaatamagratah.- Yajurveda 31/9)

20. Lord of all earths, Lord of all mind, Lord of all speech thou Lord of speech entire. Heard by the Gods,--Caldron, divine, do thou, a God, protect the Gods, Here, after, let it speed you twain on to the banquet of the Gods. Sweetness for both the sweetness lovers! sweetness for those the twain who take delight in sweetness !" so, God is Almighty and only one". (na tasy pratimaaasti yasy naam mahadyashah. hiranyaagrbhaityesh ma ma hishaasidityesha yasmaann jaatatityeshah- Yajurveda 32/3)

21. In Rig Veda we again get the following to read. The learned and the wise describe and Imagine the one God using many forms and expressions, Speaking of Brahm (Him) as the Creator of all creatures. (esho ha devah pradisho nu sarvah poorvo ha jaatah sa u garbhe antah. sa ev jaatah sa janishyaamanah pratyan janaasthiti sarvatomukhah .- Yajurveda 32/4)

Yajur Veda tells us-

22. "He (means God) is one, He does not move, and yet is swifter than the mind; the senses (devas) cannot reach him, although he is already in them". 

(sa priyagachchhukramakaayamavrnamsnaavirashudhamapaapaviddham. kavirmanishi paribhooh svayabhooryaathaatathyatorthaan vyaadhadachchashvatibhyah samaabhyah.- Yajurveda 40/8)

23. "In the ten Mantras (Rig Veda, Mandal 10, Sukta 121, Mantras 1 to 10) we have incontrovertible evidence in support of the monotheism that is preached and taught by the Vedas. The first ten of these Mantras tell us that in the beginning there was God." He was the one Supreme creator of all created beings. It is difficult to understand that beginning means the beginning and not removed in time and space from that was the beginning".

24. In the Yajurveda  we again gel the same affirmation that the religion of the Vedas is only monotheism. There we (His children) take a view saying that "Unto that Great God alone shall we offer (our) prayers". (vishvasan bhuvan pit vishvasy manasaspate vishvasy vaachaspate sarvasy vaachaspate. devashruttvan devav gharm devo devavaan pahatr praaveeranu vaan devavitaye. madhu maadhaveebhyaan madhu madhuchibhyam .-Yajurveda 37/18)

In Rigveda Veda we read that "He is our father. Only the self-bigoted will refuse to accept that one can have only one father. (suparṇaṁ viprāḥ kavayo vacobhir ekaṁ santam bahudhā kalpayanti | chandāṁsi ca dadhato adhvareṣu grahān somasya mimate dvādaśa ||)- Rigveda 10/114/5

25. Yajurveda once again tells us that he is the master of all the worlds. We know it too well that the master does not mean some one who shares his master ship with any one else. (anejdekan manaso javiyo nainadadevaaaapannuvan poorvamarshat. taddhavatonyaanatyeti tishthatatsasminnapo maatarishva dadhaati - Yajurveda 40/4)

26. The Rig Veda advises us "O Indra (the glorious), there is none-superior to Thee".  (mā no hiṁsīj janitā yaḥ pṛthivyā yo vā divaṁ satyadharmā jajāna | yaś cāpaś candrā bṛhatīr jajāna kasmai devāya haviṣā vidhema ||- Rigveda 10/121/9)

27. The Atharvaveda says again that "Thou art the Greatest God of all". (sa nah pita janita sa ut bandhurdhaamaani ved bhuvanaani vishva. yo devaanaan naamadh ek ev tan sanprashnan bhuvana yanti sarva.- Atharvaveda 2/1/3)

28. Rig Veda tells us once again that among those who deserve our respects, Thou art the most respectable of all"-(mahām̐ asi mahiṣa vṛṣṇyebhir dhanaspṛd ugra sahamāno anyān | eko viśvasya bhuvanasya rājā sa yodhayā ca kṣayayā ca janān ||-Rigveda 3/46/2)

Any one who sets out to find for himself the religion of the Vedas is sure to come to the one and only one conclusion that the Religion of the Vedas is pure and unadulterated 'Monotheism'. Raja Ram Mohan Roy was a Hindu ; he believed in the Vedic Teachings and he was a stanch monotheist.

So Vedic Religion recognises one God It is a thoroughly scientific religion where religion and science meet hand in hand. The 'Vedas' recognise only one God. It is far from the truth to hold that Polytheisms and Diatheism are enunciated in the Vedas.

Mantras such as those mentioned above will be found-scattered in profusion throughout the Veda. Those Mantras convincingly prove that the Vedas fully advocate Monotheism. According to some Western Vedic Scholars such as Mr. Griswold and their Indian followers who blindly and uncritically tread the trail blazed by their foreign masters; Dayanandji's exposition and interpretation of the Vedas are utterly unscientific and fantastic. 

 This attempt to denigrate and debunk Dayanandji flows from Mr, Griswold and Co's gross ignorance and complete misunderstanding of terminology of the Vedas. It should be remembered that Maharshi Dayanand's exposition and interpretation of the Vedas are in conformity with the canons and methodology of ancient Pre-Sayana holy Vedic-commentors. We take the liberty of reproducing the following extract from the pen of Yogi-Sri Aurobindo which gives a shattering answer the wild and reckless charges made by Mr. Griswold-against Dayanandji.

"Such statements are far from the truth. The Vedas in clear and unambiguous terms say that the learned concentrate on the one, while the unlearned on many. The former designate the one by various terms such as Indra, Yama, Matariswa and Agni".(devo devānām asi mitro adbhuto vasur vasūnām asi cārur adhvare | śarman syāma tava saprathastame gne sakhye mā riṣāmā vayaṁ tava ||-Rigveda 1/94/13)

In answer of this the western scholars say that these Mantras which enunciate the existence of only one God, were somehow produced in the brains of the Aryans on a later date, or were taken over by the ignorant Aryan worshippers of Fire, the sun, the sky from the original inhabitants from those cultured, refined and talented pre-Aryan Dravidians. These speculations of western scholars are impertinently wild. They don't have even a medium of Vedic knowledge. In this connection it will not be out of place to quote a few lines from the writings of Edmond Holmes-

"The Western mind, as has already been suggested, is as a rule, debarred by the prejudices in which it has been trained from entering with sympathetic insight into ideas which belong to another world and another age. Not only does it end to survey these and the problem in which they enter, from stand, points which are distinctively western, but it sometimes goes so far as to assume that the western is the only stand point which is complete with mental sanity..." 

These western scholars study of the Vedas has been purely motivated by the desire of debunking and denigrating these-sacred scriptures. They would go to any length and resort to all possible means to achieve their objective. Further their statement that the Aryans borrowed the concept of monotheism from the Vedas in nothing but effusions of a-raving maniac. In the first place it is extremely doubtful if the Dravidians flourished in India before the Aryans, Secondly there are so far no extent evidences of the Dravidians attaining to a high level of philosophic and spiritual culture. The reason is that the inscriptions on the seals that were excavated from the ruins of the Sindhu have not yet been successfully deciphered and decoded. In the face of all these cogent arguments we are at a loss to make out how these western scholars could jump to a hasty conclusion on the basis of scholars meagre and shaky evidences.

They would fit their exposition and interpretation of the Vedas into procrustean frame work of their ingrained prejudices and Pre-conceived notions. For this reason they would read polytheism or Henotheism or folk love into the Vedas. Specially modern western scholars have been propagating the view that there "Brahma Vidya" (Conception of Brahma) has no place in the Vedas and that the development of "Brahmavidya" took place only in the Vedanta (or) the Upanishads)".(The Religion of the Rigveda by Griswold, p. 109-110)  Some scholars again hold the view that the Vedas embody the doctrine of Pantheism "Pantheism is the doctrine that God is all and all is God".

All this leads to the inescapable conclusion that God is one. There is no second, third, fourth, fifth, sixth and seventh etc. But he is one without a second there is no one besides him. (Bankim, Tilak, Dayananda, by Sri Aurobindo, p.p.55-56 third Sec, reprint, 1955. The Vedas are the imperishable treasure house of all the Truths. Vidyas and knowledge, Sciences, Rig is just like guide line-of character building.)

 It is the power of the Supreme Being that all gods such as Vasu in this world and other heavenly bodies are kept in being and in whom they are merged during the Pralaya (Dissolution) and become part and parcel of his being. Mantras conveying this idea are to be found in plenty in the Vedas".(See the philosophy of the Upanishads by Sir S. Radhakrishnan-Introduction)

So long as lakhs of people are hungry and ignorant, I consider every person who has been educated with their strength ungrateful; let all educated Aryans realise the truth of this statement. Om ! Heaven! Brahma ! On Heaven! Brahma !!

Concluding, we take the liberty of quoting the following lines from the writings of Sri Aurobindo, which have a direct bearing on the issues we have discussed above: ((The conception of Brahman which has been the highest glory for the Vedanta philosophy of later days had hardly emerged in the Rigveda from the association of the sacrificial mind. By S. N. Das Gupta. "A History of Indian Philosophy Vol. 1. p. 20)

"The oldest traditional interpretations by Yaska, Skandaswami, Durga, Udgitha, Venkata. Madhana, Ananda Tirtha Madhava etc, all accept the principle of a triple meaning to be found in the Riks. The traditional pre Sayana interpreters of the Veda never considered the question of Vedic interpretation a settled one.

The triple meaning admitted by all scholars of traditional commentators of course before Sayana are (i) Adhibhautika or most outward and sacrificial or ceremonial sense, (2) Adhidaivika or that which applies to the cosmogony, the universal realm of law and order and (3) Adhyatmika or the Spiritual the erotetic sense applicable to man's inner life in its approach to the transcenderate the greatest drawback of Sayana interpretation is his complete omission of the principle of the triple interpretation of the warranted, by tradition and the consequent binding down of the Riks to their most external exoteric sense. The European scholars started with this initial error of Sayana and have therefore not the least chance of arriving at the esoteric sense of the Riks if any". (p. 387 by Patrick (Revised Edition).

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