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Does the highest happiness illuminate? And how much is the illumination clear?   Or is it without any illumination?  

Does the highest happiness illuminate? And how much is the illumination clear?   Or is it without any illumination?  

== The nature of happiness of moksha. ==

== The nature of happiness of moksha ==

Vedantas explain about the concept of moksha (eternal happiness). Moksha is the highest destination and land of light, Vishnuloka or Vishnupada. It also explains that the nature of happiness here is not the same as in the material world.   In this world for happiness there has to be connection with matter (sapekshita). For example, the Sun god gives light that is the root of the satisfaction for all living entities. It is pleasing to the eye, the body and the stomach. The Sun manifested in many different ways. To experience happiness in all kinds of situations- rain, Crops, heat, cold, time, seasons and with  all living beings, the Sun is very important. In the absence of the sun at night, the Moon is visible. If the Moon is not seen, then we see the stars. When the stars are not in the sky, then there is electricity. If electricity is not there, there is fire. Therefore the light is manifest in different forms that gives rise to happiness. Therefore unless it is defined what is the source of eternal happiness it is not possible to exactly say the nature of happiness of this world.   Nachiketa’s final question is concerned with this eternal happiness.

Vedantas explain about the concept of moksha (eternal happiness). Moksha is the highest destination and land of light, Vishnuloka or Vishnupada. It also explains that the nature of happiness here is not the same as in the material world.   In this world for happiness there has to be connection with matter (sapekshita). For example, the Sun god gives light that is the root of the satisfaction for all living entities. It is pleasing to the eye, the body and the stomach. The Sun manifested in many different ways. To experience happiness in all kinds of situations- rain, Crops, heat, cold, time, seasons and with  all living beings, the Sun is very important. In the absence of the sun at night, the Moon is visible. If the Moon is not seen, then we see the stars. When the stars are not in the sky, then there is electricity. If electricity is not there, there is fire. Therefore the light is manifest in different forms that gives rise to happiness. Therefore unless it is defined what is the source of eternal happiness it is not possible to exactly say the nature of happiness of this world.   Nachiketa’s final question is concerned with this eternal happiness.

Nachiketa who has never been to such place as parama pada, is asking question to Yamaraja and Yamaraja’s answer is very extraordinary.   

Nachiketa who has never been to such place as parama pada, is asking question to Yamaraja and Yamaraja’s answer is very extraordinary.   

Oh Nachiketa! The light (Jyothi) which is in your mind, the sun, the moon, the stars, fire etc. are all dependent light, they are not source but effect ||prakartha ( mundane) light with a beginning and an end. However there is another light that is the source of the light of all the material planet. This light is inexhaustible, its flame burns eternally. The light of other material cannot stand to this light, such is the power of this light. As this light is eternal, sometimes the relative light in darkness has the power to give light. The Parmatma illuminates as light being source of all life.  The paramapada,which is eternal has the power to give appropriate happiness according to  parama jyoti. ||tameva bhantam anubhati sarvam tasya bhasa sarvam idam vibhati||

Oh Nachiketa! The light (Jyothi) which is in your mind, the sun, the moon, the stars, fire etc. are all dependent light, they are not source but effect ||prakartha ( mundane) light with a beginning and an end. However there is another light that is the source of the light of all the material planet. This light is inexhaustible, its flame burns eternally. The light of other material cannot stand to this light, such is the power of this light. As this light is eternal, sometimes the relative light in darkness has the power to give light. The Parmatma illuminates as light being source of all life.  The paramapada,which is eternal has the power to give appropriate happiness according to  parama jyoti.<blockquote>''tameva bhantam anubhati sarvam tasya bhasa sarvam idam vibhati ||''</blockquote>Vyasadeva explaines jyoti darshanatah (1.3.41) as  Paramatma,  this mantra comes in between two episodes.   The  same mantra is there in the atharva shaka in mundaka shruti (2.2.11) and the same incident is more clearly mentioned there. Wherever it is addressed as  Paramjyoti in other words as light but it that parmatama, Which is extraordinary. Paramjyoti rupa sampadya (chandogya 8.12.2). <blockquote>''Tam deva jyoti sham jyotihi ayoryho upasate amrutam (brhada4.4.16)'' </blockquote><blockquote>''atha yadatha paro divo jyothih dipyate (chah 3.13.7)'' </blockquote>etc, one can see many examples here.  Therefore according to vyasadeva, it is addressing paramatma as “Jyoti,” and associatoin with him is Moksha. <blockquote>''Soshnute saravahan Kaman saha bramhana vipashchita(taittriya sruti).'' </blockquote>In the brahma sutras  it is said, <blockquote>''jyothih charanabidanata (1.1.25)''</blockquote>To summarize, there is nothing higher than the bhagavan, in all illuminating things or people.  One sees comleteness of “Dva,” in him.  The Paramatama who is possessing divine form, which is full of light is Himself, is Paramapada, Vaikuntha is defined as land of illumination( Vishnu sahsranama 406).  The description of such mantras is the  purpose of this mantra.

 

Vyasadeva explaines jyoti darshanatah (1.3.41) as  Paramatma,  this mantra comes in between two episodes.   The  same mantra is there in the atharva shaka in mundaka shruti (2.2.11) and the same incident is more clearly mentioned there. Wherever it is addressed as  Paramjyoti in other words as light but it that parmatama, Which is extraordinary. Paramjyoti rupa sampadya (chandogya 8.12.2). Tam deva jyoti sham jyotihi ayoryho upasate amrutam (brhada4.4.16) atha yadatha paro divo jyothih dipyate (chah 3.13.7) etc, one can see many examples here.  Therefore according to vyasadeva, it is addressing paramatma as “Jyoti,” and associatoin with him is Moksha. Soshnute saravahan Kaman saha bramhana vipashchita(taittriya sruti). In the brahma sutras  it is said, 1.1.25 jyothih charanabidanata

 

. to summarize, there is nothing higher than the bhagavan, in all illuminating things or people.  One sees comleteness of “

 

Dva,” in him.  The Paramatama who is possessing divine form, which is full of light is Himself, is Paramapada, Vaikuntha is defined as land of illumination( Vishnu sahsranama 406).  The description of such mantras is the  purpose of this mantra.   

 

Here Yamaraja’s instruction has come to come to the description of highest destination(paramapada).  Yamaraja felt Nachiketa did not completely understood, therefore  Yamaraja felt to explain in detail.   

Here Yamaraja’s instruction has come to come to the description of highest destination(paramapada).  Yamaraja felt Nachiketa did not completely understood, therefore  Yamaraja felt to explain in detail.   

== The upside down Banyan tree( Ashwatha vriksha) ==

The entire cosmos is likened to one Banyan tree( Ashwatha tree) Nashwopi, sthasyati, ithyashvathaha. The tree is described as the tree that is changing continuously and has no definite form.  The root of the tree is spread upwards and the branches and leaves grow downwards.  That means when the tree  grows( samsara tree) everything; the twig, branches, flowers and fruits  go away from the roots, similarly jiva becomes distanced from paramatma.

 

Subtitle 18, The upside down Banyan tree( Ashwatha vriksha)  

 

 

The entire cosmos is likened to one Banyan tree( Ashwatha tree) Nashwopi, sthasyati, ithyashvathaha. The tree is described as the tree that is changing continuously and has no definite form.  The root of the tree is spread upwards and the branches and leaves grow downwards.  That means when the tree  grows( samsara tree) everything; the twig, branches, flowers and fruits  go away from the roots, similarly jiva becomes distanced from paramatma.    

 

Another surprising thing about this tree is, just like the ahswatha tree’s roots takes away from the tree, similarly the JIva, thinks himself to be independent and himself and the samsara to be eternal and tries to settle in this world.  The foundation of this tree is eternal, which is represented by Paramatma.  This is described in Bhagavad gita 15th chapter 1st 3slokas.  Taittiriya aranyaka also describes this(1-11-5).

Another surprising thing about this tree is, just like the ahswatha tree’s roots takes away from the tree, similarly the JIva, thinks himself to be independent and himself and the samsara to be eternal and tries to settle in this world.  The foundation of this tree is eternal, which is represented by Paramatma.  This is described in Bhagavad gita 15th chapter 1st 3slokas.  Taittiriya aranyaka also describes this(1-11-5).

This tree is like a mesh of karmic reaction from which it is difficult to come out. The living entity is like an ant who gets stuck in this tree and does not even realize that the tree is upside down.  Therefore most of the time living entity does not understand whether he is going close to Paramatama(the root) or away from the tree.  What to speak that, just because they do not see the root of the tree they deny the existence of the root( paramatama) and jump from one branch to other branch.  Every planet have taken shelter of this tree( material cosmos) and there is no other place where creation is existing.  When one sees the root of the tree, then one can see Paramatama.  Who is is personification of light and brahman.  This is how the jnani see it.  Every one beginning from Brahma and insignificant ants are residing in this tree, and they have no other shelter.   

This tree is like a mesh of karmic reaction from which it is difficult to come out. The living entity is like an ant who gets stuck in this tree and does not even realize that the tree is upside down.  Therefore most of the time living entity does not understand whether he is going close to Paramatama(the root) or away from the tree.  What to speak that, just because they do not see the root of the tree they deny the existence of the root( paramatama) and jump from one branch to other branch.  Every planet have taken shelter of this tree( material cosmos) and there is no other place where creation is existing.  When one sees the root of the tree, then one can see Paramatama.  Who is is personification of light and brahman.  This is how the jnani see it.  Every one beginning from Brahma and insignificant ants are residing in this tree, and they have no other shelter.   

'''<br>

'''Because this tree looks upside down, there is a natural fear of it falling.  But it is misplaced.  The Shruti says that the tree is very strong and this is explained in the chandyogya upanishad (6.8.4)<blockquote>''||Sanmulaha sadayatanaha sat pratishthitaha''</blockquote>Yet there are still some who do not believe in the strength of the tree, and who are they? Those who do not have the trust.     

 

Because this tree looks upside down, there is a natural fear of it falling.  But it is misplaced.  The Shruti says that the tree is very strong and this is explained in the chandyogya upanishad (6.8.4)

 

||Sanmulaha sadayatanaha sat pratishthitaha  

 

Yet there are still some who do not believe in the strength of the tree, and who are they? Those who do not have the trust.     

Those who do not believe in the tree, one who is trying to usurp the root of the tree and trying to water the tree( in other words complicate material life) will experience this  tree to be scary.  This is the subject matter of next mantra.  

Those who do not believe in the tree, one who is trying to usurp the root of the tree and trying to water the tree( in other words complicate material life) will experience this  tree to be scary.  This is the subject matter of next mantra.  

'''<br>

<blockquote>''"Those who do not understand the secret that the  living being are under the control of Ishvara, such person falls into the cycle of repeated birth and death in many planetary system, according to one’s  karma, this is for certain.  This is the path of coming to the upside down tree.  Therefore it is imperative that one attains brahma jnana." (Taittirya 2.3.4).''</blockquote>It is difficult!  To see anything in dark moon night, similarly to see Paramatma, when one is shrouded in ignorance is also not possible. When one looks in the mirror, the right vision becomes the left vison and vice versa. Similarly, in ||samsara (material world) our position is inverted and incoherent, this is the subject of ||karmaloka (land of action). Those who do not have ||brahma gyan,  for them even if by some chance they go to ||Pitruloka (land of the ancestors), it is difficult to get brahmajnan there. This is because in the dream state, the experiences are dull and in the waking state, even though the experiences maybe clear it is not easy to get clarifications for one’s doubts, therefore the material world  it is not favorable place to acquire the knowledge.  At the same time, other than martya loka(material world)  no other planet can give the experience of Paramatma. The Gandharva loka is not the place for ||lok sadhana ( spiritual practices) as it is like seeing the reflection in the water, fleeting and unrealistic.  Similarly, in Brahmaloka (the land of Chatur bhuj Brahma) it is like  the distinction between the sun  and shadow.  Therefore only the land of of human beings is the most suitable place for acquiring knowledge, and what is that knowledge, that will be discussed now.

Those who accept Paramatma as the life force and the sustainer of all that is there in the cosmos and take refuge in him and are controlled by him.  The entire cosmos is afraid of the Bhagavan fearing his thunderbolt,  one who understand this they achieve armutattva( immortality).  

From now on Yamaraja explains the vedanta as the part of journey of sadhana, in brief.   In the world the opposite exist in isolation rather in integration.  For eg;- birth and death appear to be contradictory.  This is how the senses perceive.

'''<br>

 Those  who see through the eyes of knowledge, see everything  in relationship with Paramatma. They know that life and death are not reality, such wise persons have no misery. The ||indriyas (senses) do not give knowledge automatically. Therefore the mind is superior to senses  and higher than the mind is ||buddhi (intelligence) and higher than the intelligence is the living entity itself. Higher than the human being is ||avyakta tatva ( elements ) the prkriti(nature), because it  can bind the living entity or help jiva to achieve liberation.  But there is some one higher than jiva and prikriti, that is Paramatma.  Those who take shelter of paramatama, the prikriti will not bind.  This is understanding one has to achieve.  <blockquote>''Indriyabhya param mano manas sattvam uttamam''</blockquote><blockquote>''sattvadadhi mahanatma mahato avyaktam''</blockquote><blockquote>''uttamam avyaktatu parah purushah vyapakah alinga evaachah''</blockquote><blockquote>''yam jnatva muchyate jantu amrutattvam cha gacchati ( Taittiriya 1-3-7.8)''</blockquote>Here the distinction between the indriyas, mind, intelligence and the jiva, the living entity is described as the word ‘param.   but there could be one doubt – Param means superior, does it mean that jivatma is inferior to nature( prakriti)?

'''

Subtitle 20 bhayakrita bhaya nashana- The giver and the destroyer of fear.

In this case Para doesn’t mean that it is superior.    Para here specifically means to influence or to dominate.<blockquote>''||indriyebhyaha paraayahartha  purushanna param kinchita|| (1.3.10 and 1.3.11).''</blockquote>In this mantra  para should be taken as the above definition.   In the Bhagavad Gita  (3.42) also Krishna speaks<blockquote>''||indriyani paranyahur indriyebhyah param manah manasas tu para buddhir yobuddheh paratas tu sah||''</blockquote>Here the word saha is used for buddhi. Who is this buddhi?  In this episode of the Bhagavad Gita sloka Arujna raises this question,<blockquote>''..athahakeno… baladhikaha niyojitahs?''</blockquote>What impels one to commit a sin even though he doesn’t want to, where is that desire situated in our heart? Krishna answered – kama yesha krodha yesha….  He says that the lust and greed for power is great. It is like the smoke that covers the fire or the dust that covers the reflection of the mirror or the embryo that covers the living entity.<blockquote>''Indriyani mano buddhir asyadhisthanam ucyate etairvimohayaty esa jnanam avrtya dehinam (BG 3.40).''</blockquote>The Senses, mind and buddhi are the dwelling place of  kama (desire) and krodha (anger).   Here param or para means resting, every element rests on the previous elements, therefore all different position in the body is the resting place for kama(lust), therefore they are the cause of living entity’s down fall.  One who is desirous of elevation of oneself should first conquer kama. <blockquote>''Buddheh param shatru jahi mahabaho''</blockquote>In the beginning and middle of this episode, the enemy kama is mentioned therefore it is pertinent that it is there everywhere in this episode.  

'''<br>

'''Instead of Kama, the Lord should reside in us, but unfortunately for many kama  is worshipable.  The instruction is that if one wants to have the darshan of ||Bhagawan, who is above everything, then kama has to be controlled, because  Bhagavan cannot be perceived by the gross senses.

This is from the Vishnu sahasranama, where Bhagawan is called both the bhayakrita (giver of fear) and bhaya nashana (destroyes the fear). This is an eternal opinion opinion.  The Taittriya Upanishad (2.3.3) explains that the lord is anandamaya () yet in the next verse it says

This Paramapurusha is ||vyapak(all-pervasive). Earlier it was noted,<blockquote>''drushyatetu agraya buddhaya…''</blockquote>He can only be achieved by the purified intelligence, not by the senses, and such person achieves amritattva(immortality)  

||Bhishasmat vatah pavate

One cannot see Ishwara from outside, he cannot be seen from external eyes.  Then how does one see Him? it is explained ||hrida , Manisha, manasa, adikrlapta (2.3.9)  He can only be understood or seen by heartfelt knowledge (preeti roopapanna jnana), <blockquote>''Bhatyatu ananyaya sakyaya bhakta ca drityaca samahitatma ||''</blockquote>This is the  explanation by Vyasadev.

Bhayadindraschya vayuschyah mrtyur dhavati panchmah( taiitriya 2-3-3)

Yamaraja used aasti three times, God exists, God exists, God exists. This displays tremendous conviction of Bhagawan’s existence. This is the root of all the Vedas – ||paramaastika bhava (with the emotion of conviction in Ishvara’s existence).  Nachiketa had  enquired whether Bhagawan exist in the perfection stage of jiva.  Yama had spoken about the eternal nature of jiva, now he concludes by saying that Isvara does exist.  In this way he answers the third question of Nachiketa.  As the yogis experience,<blockquote>''tadekanubhava  tadeka priayah pari poornam bhagavantam vishadatamanubhavena nirantam anubhuya''</blockquote>is it possible to measure music in meter and liter? Similarly, if someone asks, about the nature of experience Ishvara, then he has to be told, “better you experience.  Only in such understanding the knowledge of shastra reaches its perfection.  Without such understanding the sastra knowledge is useless, when shastra and experience of Ishvara are harmonized that is called as “Vaidhik yoga.”

== Moksha sukha(bliss in moksha) ==

This is the summum bonum (highest good) of yoga. The darshan (vision) of Paramatama removes all the ||kaamna (desires) or dissolves them. That is the time the ||martya (the mortal) becomes immortal or nector personified. Despite being a part of samsara (the material world), the samasara gives us an opportunity for brahma prapti (attaining Brahman) as the facility for upasana (worship).   Notably, Moksha cannot happen without transcending this samsara. The sense of hopelessness should be given up as because one can attain moksha while being a part of this world. A great poet of South India said, “esa beku iddu jayesa beku” (while being here we have to swim across). The person who has seen God, that yogi’s heart which had many knots get automatically untied, this is moksha. Beyond this here can be no more explanations on the process of attaining Moksha;<blockquote>''||Etaavadhi anushasnam||''</blockquote>One can explain the steps towards मोक्ष||moksha but the process of moksha has to be experienced by the individual himself and cannot be explained through words.  

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

Subtitle 25.  Moksha sukha(bliss in moksha)  

 

 

This is the summum bonum (highest good) of yoga. The darshan (vision) of Paramatama removes all the ||kaamna (desires) or dissolves them. That is the time the ||martya (the mortal) becomes immortal or nector personified. Despite being a part of samsara (the material world), the samasara gives us an opportunity for brahma prapti (attaining Brahman) as the facility for upasana (worship).   Notably, Moksha cannot happen without transcending this samsara. The sense of hopelessness should be given up as because one can attain moksha while being a part of this world. A great poet of South India said, “esa beku iddu jayesa beku” (while being here we have to swim across). The person who has seen God, that yogi’s heart which had many knots get automatically untied, this is moksha. Beyond this here can be no more explanations on the process of attaining Moksha;

 

||Etaavadhi anushasnam||

 

One can explain the steps towards मोक्ष||moksha but the process of moksha has to be experienced by the individual himself and cannot be explained through words.  

 

 

 

There is a land which is beyond this world and to reach there there is also a path. As in the heart there are many veins, there is one ||naadi (vein) called the Sushumna that goes up to the neck. The living entity who goes through the yoga marga has to go through this naadi and then he becomes immortal. The other veins are the different ways of returning to the samsara. The ||the archaradi marga (higher path) is the path of achieving Vishnupada, that is moksha. And those who are desirous of this ||mumukshu (), the Lord Himself who is situated in the highest abode as well as in our hearts (antaratma), who is ||angustamatra (thumb size), is very close to situated to jiva.  Parmatma himself is the solution in attaining Moksha. One should experience Him through wisdom. The relationship between the Jivatma and Parmatma is explained through the knot in the grass and the root of that grass. The jivatma is like the grass and the root of that grass is the Parmatma. One has to discreetly separate them, with great conviction to understand their identity.   Parmatma Himself is the source for  all perfection.  ||tam vidhyata  shukram amritam tam vidyata shukram amrutamiti

There is a land which is beyond this world and to reach there there is also a path. As in the heart there are many veins, there is one ||naadi (vein) called the Sushumna that goes up to the neck. The living entity who goes through the yoga marga has to go through this naadi and then he becomes immortal. The other veins are the different ways of returning to the samsara. The ||the archaradi marga (higher path) is the path of achieving Vishnupada, that is moksha. And those who are desirous of this ||mumukshu (), the Lord Himself who is situated in the highest abode as well as in our hearts (antaratma), who is ||angustamatra (thumb size), is very close to situated to jiva.  Parmatma himself is the solution in attaining Moksha. One should experience Him through wisdom. The relationship between the Jivatma and Parmatma is explained through the knot in the grass and the root of that grass. The jivatma is like the grass and the root of that grass is the Parmatma. One has to discreetly separate them, with great conviction to understand their identity.   Parmatma Himself is the source for  all perfection.  ||tam vidhyata  shukram amritam tam vidyata shukram amrutamiti

== The end of instruction ==

Nachiketa heard with deep concentration as Yamadeva concluded his instruction. He received it with great humility, the Brahma vidya that was integrated with the process of yoga. After transcending death, Nachiketa assimilated the knowledge and  he attained brahma prapti. Those who follow Nachiketa’s path are also assured of Brahma prapti.

 

Subtitle 27 The end of instruction

 

 

Nachiketa heard with deep concentration as Yamadeva concluded his instruction. He received it with great humility, the Brahma vidya that was integrated with the process of yoga. After transcending death, Nachiketa assimilated the knowledge and  he attained brahma prapti. Those who follow Nachiketa’s path are also assured of Brahma prapti.  

 

 

 

Nachiketa was a ||vidya  kama (seeker of knowledge). He was successful in quenching his thirst for knowledge. This is the conclusion of the Taittriya  Upanishad about this story.

Nachiketa was a ||vidya  kama (seeker of knowledge). He was successful in quenching his thirst for knowledge. This is the conclusion of the Taittriya  Upanishad about this story.

Unfortunately, in modern researchers do not understand the profundity of the story of Nachiketa. They wish to know details of the story with ludicrous questions;

 

Unfortunately, in modern researchers do not understand the profundity of the story of Nachiketa. They wish to know details of the story with ludicrous questions;  

* how many teeth were there in Nachiketa’s  the mouth or how many hairs were there on his head?  

* how many teeth were there in Nachiketa’s  the mouth or how many hairs were there on his head?  

* Where was his ashram?  

* Where was his ashram?  

* Is Yamadeva a fictional or factual character?  

* Is Yamadeva a fictional or factual character?  

* How do we know that all that is spoken in the Upanishad is actual truth, etc?

* How do we know that all that is spoken in the Upanishad is actual truth, etc?

'''<br>

'''These are ordinary questions that stem from an ordinary and suspicious mind who is only interested in looking at things from the modern historical perspective, a legacy of the West. They neither understand the import of our Upanishads nor value it.

 

These are ordinary questions that stem from an ordinary and suspicious mind who is only interested in looking at things from the modern historical perspective, a legacy of the West. They neither understand the import of our Upanishads nor value it.

 

* What is history?  

* What is history?  

* Who decides what is history and what are the events that needs to be put down as history?  

* Who decides what is history and what are the events that needs to be put down as history?  

Recently Widginstin and other scholars who are linguists, following the concept of  logical positivism.   Following such methods, our own Indian scholars, in the name of reading the vedas were slandering it.  What Vedas will they understand?   Notably, even Ravana wrote commentary on the Vedas, fortunately it is not available. A glimpse of his writings can be perceived in the Western historians writings on India. As one English poet says little knowledge is a dangerous thing. Such treacherous people should choose other ways to fame and the author says should not touch and defile the sacred Vedas as this would be beneficial to all.

Recently Widginstin and other scholars who are linguists, following the concept of  logical positivism.   Following such methods, our own Indian scholars, in the name of reading the vedas were slandering it.  What Vedas will they understand?   Notably, even Ravana wrote commentary on the Vedas, fortunately it is not available. A glimpse of his writings can be perceived in the Western historians writings on India. As one English poet says little knowledge is a dangerous thing. Such treacherous people should choose other ways to fame and the author says should not touch and defile the sacred Vedas as this would be beneficial to all.

 

Unfortunately, due to takeover of our education system and writing our history by the British, the narrative available to our scholars was what the Indologists decided. Post-colonisation, due to Macaulay’s education systems our scholars have been denied access to the primary sources and have to rely on western interpretation. Consequently, they criticised the Vedic concepts as they did not understand the deeper meaning of our scriptures.

   Unfortunately, due to takeover of our education system and writing our history by the British, the narrative available to our scholars was what the Indologists decided. Post-colonisation, due to Macaulay’s education systems our scholars have been denied access to the primary sources and have to rely on western interpretation. Consequently, they criticised the Vedic concepts as they did not understand the deeper meaning of our scriptures.