Yama Nachiketa - Veda Rahasyam (यम नचिकेत - वेद रहस्यम्)

The dialogue between Yama and Nachiketa where Yama reveals the eternal secret of death to Nachiketa forms the essence of Kathopanishad belonging to the Taittriya Krishna Yaurveda shaka.

Though every living entity has an eternal association with Paramatma, why a Jiva falls into the cycle of birth and deaths living in the forms of different species of life, is a question that has been answered explored by the rishis of Sanatana Dharma. In Kathopanishad, Yama answers this question saying some people assume rebirth as the act of Karma or destiny (due to one's own actions) while others blame the Paramatma for pushing jiva into different forms of life (due to other's actions).

In this Upanishad, Yama discusses the role of Paramatma in Jiva as an indwelling Supreme Soul and its impact on Jiva’s rise and fall.

Karma and Punarjanma

What is the fate of Jiva after death of the physical body? Not all Jivas follow the same course of journey. According to the Karma Siddhanta which is the foundation of Sanatana Dharma, this universe abounds with numerous people born in various environments, with various levels of thinking, intelligence and physical bodies primarily attributed to the karma and upasana ( kind of worship) that each individual Jiva has performed.

Every birth has some meaning, while some assume the body of sthavara or immovable body (rocks, trees), others assume the jangama or movable bodies (animals, insects). According to the ||karma siddhanta, all living entities have the current life based on their karma and through all these journeys Paramatma travels with the Jivatma.

Atmatattvam

After procuring two boons from Yama, Nachiketa asks Yama to impart the knowledge of Atma (Self) for his third boon. Setting aside Yama's offer of various worldly pleasures of sons, cattle and kingdoms, Nachiketa implores Yama to impart the secrets of death to him. Greatly pleased by Nachiketa's steadfastness, Yama starts with the explanation of Shreyas and Preyas. He extols the greatness of a student like Nachiketa and describes the gunas a sadhaka should have to seek such a difficult subject.

characteristics of Atma

• न नरेणावरेण प्रोक्त एषसुविज्ञेयो बहुधा चिन्त्यमानः ।अनन्यप्रोक्ते गतिरत्र नास्तिअणीयान् ह्यतर्क्यमणुप्रमाणात् ॥ ८॥ (Kath. Upan. 1.2.8)

Meaning - Yama says "Knowledge of Atma (Brahman, Self) when explained by one who is covered by (possesses) worldly knowledge, who thinks of it (self) in diverse ways, it cannot be grasped. To those seeking Atmavidya, such a man is one with an inferior intellect. When explained by a preceptor who attains oneness with Brahman, there exists no scope of doubts, as subtler than the measure of atom, Atma is not sought by argument or tarka. Here Yama explains who can be the preceptor of Atmavidya.

• तं दुर्दर्शं गूढमनुप्रविष्टंगुहाहितं गह्वरेष्ठं पुराणम् ।अध्यात्मयोगाधिगमेन देवंमत्वा धीरो हर्षशोकौ जहाति ॥ १२॥ (Kath. Upan. 1.2.12)

Meaning : Contemplating on the "It", a wise person, leaves behind grief and sorrow, when he perceives it by a concentrated mind, weaned from all external objects. He then realizes "it" as the ancient, hard to be seen (seated amidst worldly miseries it is hard to be seen), unfathomable, concealed (as it is covered by modifications of consciousness caused by worldly objects) and hidden in the innermost recess of the cave of the heart. Here the physical nature and qualities of Atma is explained.

• एतच्छ्रुत्वा सम्परिगृह्य मर्त्यःप्रवृह्य धर्म्यमणुमेतमाप्य ।स मोदते मोदनीयँ हि लब्ध्वाविवृतँ सद्म नचिकेतसं मन्ये ॥ १३॥ (Kath. Upan. 1.2.13)

Meaning : Yama continues - Having heard and well-grasped, separating this righteous Self (from the body etc) and attaining the subtle thing, that mortal rejoices, for he has attained that which is the cause of (मोदनीयँ ) happiness. Here Yama explains that one who removes his mind from all the external worldly diversions and immerses himself into the Self, for such a wise person mokshadwara (gates to the abode of Brahman) are thrown open.

It may be difficult to believe, that Paramatma resides in  every one’s heart, and how could he has so  many forms in so many jivas?  

Yama Deva answers the above questions with three analogies;

1. Agni- The all-pervading Agni is ultimately is one in his foundational character.  Even though agni is  there in the different planets and all multifarious form are manifestation of that same one agni. Agni is the symbol of Teja (grandeur). One can see only because of that teja. The specific form and shape of every ingredient is attributed to Agni. However, the form can change because of the interference of other elements. Similarly, Parmatma is all pervading but based on the destination of the living entity, their Karma, form and qualities, the different gradations or forms happen. But Paramatma is one.
2. Air: Air is there in everything but differences arise depending on where & how it flows, similarly  jivas have different body  based on their Karma.
3. Sun god: He is the eyes of entire cosmic world, yet appears differently to different people based on their limited vision. So also just like there is one sun, While Parmatma dwells in all living entities, he is not bound by the misery  of the person that He is residing in. Although everything is under His control, He is not controlled by them. Different forms are happening in nature  because of his ||Sankalpa (resolution). The only way to attain eternal happiness is to have the courage to see  him within.  Other than such vision no one else experiences happiness.   

He is the eternal amongst the eternal

The one who can see the unique supreme Paramatma in the heart of living entities, fulfilling all their desires according to their karma perennially, only they will achieve happiness  ( taittiriya 2.2.13).

The content of Yamaraja’s discourse with Nachiketa until now deals with the identity of the Paramatma and jivatma.  While narrating about their relationship Yamaraja says many times etaidvaitat, Yamarja is answering to question of Nachiketa about the destination of jiva after fall of the body.  Yamaraja ask nachiketa to hear attentively.  While listening to such discussion nachiketa raises important question to Yamaraja during the discussion  of  the eternal nature of happiness,

Nachiketa’s last question

O my dear teacher, you speak of eternal happiness tade’tad as direted by the  gnyanis yet it remains elusive to people like us.  

How do I understand by being in the world.  

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

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.

While trying to glorify the comparative happiness between human and spiritual,  Shrutis begin with te ye shatam, and got exhausted describing the Brahamananda.    The Taittriya Upanishad says it as,  yatho vacho nivartante. It says that Brahma ananda is indescribable.

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 ||"

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,

"jyothih charanabidanata (1.1.25)"

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.   

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).

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.   

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.  

Sarva prana

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).

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

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

"||Bhishasmat vatah pavate"

And it also says

"Bhayad asya agni sthapati bhayattapati suryah"

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

"||etasyavaaksharasya sane gargi surya chandrasau vidhrishatauttishata   brahmasutra"

In the brihanaranyaka Upanishad (1.3.40.), Yajnyavalkya tells Gargi says akampanat that all the devatas ||Agni, ||vayu, ||Surya, Yama etc are not independent but operate under the instruction of Bhagawan. They are sheltered and regulated by Bhagawan. Paramatma is the natural discipliner.  (brahma sutras the import of Kampanat( fear) has been similarly applied. (1.3.40)

Why do they fall?

""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)."

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.

Iha and Para from here to there- the steps

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.

 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.  

"Indriyabhya param mano manas sattvam uttamam"

"sattvadadhi mahanatma mahato avyaktam"

"uttamam avyaktatu parah purushah vyapakah alinga evaachah"

"yam jnatva muchyate jantu amrutattvam cha gacchati ( Taittiriya 1-3-7.8)"

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)? In this case Para doesn’t mean that it is superior.    Para here specifically means to influence or to dominate.

"||indriyebhyaha paraayahartha  purushanna param kinchita|| (1.3.10 and 1.3.11)."

In this mantra  para should be taken as the above definition.   In the Bhagavad Gita  (3.42) also Krishna speaks

"||indriyani paranyahur indriyebhyah param manah manasas tu para buddhir yobuddheh paratas tu sah||"

Here the word saha is used for buddhi. Who is this buddhi?  In this episode of the Bhagavad Gita sloka Arujna raises this question,

"..athahakeno… baladhikaha niyojitahs?"

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.

"Indriyani mano buddhir asyadhisthanam ucyate etairvimohayaty esa jnanam avrtya dehinam (BG 3.40)."

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.

"Buddheh param shatru jahi mahabaho"

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.  

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 Paramapurusha is ||vyapak(all-pervasive). Earlier it was noted,

"drushyatetu agraya buddhaya…"

He can only be achieved by the purified intelligence, not by the senses, and such person achieves amritattva(immortality) 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),

"Bhatyatu ananyaya sakyaya bhakta ca drityaca samahitatma ||"

This is the  explanation by Vyasadev.

The process of Vaidika Yoga (the process of the vedic path)

The mind which is matured with deep knowledge and devotion, this  can be made possible by Yoga,  The individual is only able to attain Brahmagyan when the pancha indriyas become intrinsic to the mind and are in control in such a way that that the intelligence does not become wayward. This will free him from getting lost in transient pleasures. Such a person attains perfection. The knower of yoga say  Steadying the mind and controlling the senses is called Yoga, where the yogi is vigilant.   As the process of yoga  is difficult the Yogi can harm himself, this is corroborated in the Bhagavatam in Bharata’s story in 5th canto.

This yogi who is steady  in yoga dharana( established in yoga) will experience divine wisdom of Lord which is full of affection to the supreme and which is  beyond the senses.   How does he get the realization of Bhagavaan?  The answer is that it is not possible to experience Ishwara through our eyes,words or ears.  There is no other way other than saying He exists, other than what can one who has seen him say?

What is  aastikya or Theism?

"Aastiti bhruvatah anyatra katham tat upalabhyate"

"Ashtitye  upalabdha vyastath bhavane cho bhayahoh"

"astiteyi o phalalabdhacha tattava bhavah praseedati||"

Exact translation : One who sees God can claim that he has seen God. However through Vedanta sravana (), indirectly one can experience that He is there. When the saadhaka sees Bhagawan by his own experience then the tattva (philosophy) turns into bhava. This makes the saadhaka very happy. Therefore one who can say with great conviction aasti (means that He is there) with his heart without distraction from such understanding he is actual aastika. 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,

"tadekanubhava  tadeka priayah pari poornam bhagavantam vishadatamanubhavena nirantam anubhuya"

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;

"||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.

Archaradi marg gamana

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 Brahmavidya 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.

Upa Samhara – conclusion

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;

• how many teeth were there in Nachiketa’s  the mouth or how many hairs were there on his head?
• Where was his ashram?
• When did he come back from the mrityuloka, the date?
• What is the proof that he went there?
• Is Yamadeva a fictional or factual character?
• How do we know that all that is spoken in the Upanishad is actual truth, etc?

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?
• Who decides what is history and what are the events that needs to be put down as history?
• What is the barometer to decide what should be selected?
• Who decides what is important and what is selected to be depicted will be based on that individual or group's perspective? The so called intelligent people considered such questions as relevant.  They believe that this will give rise to understanding of history in a sensitive manner and throws some light on the past.  

Whatever one is suppose to understand should be understood based the way the upanishada is explained here.  What doe mean by narratives? If one says whatever happened is history, then who will write everything?  Whatever has been selected as part of history then who decides what will go as history?  It all depends upon the attitude and the mentality of the compilers.  If the compiler is not narrow and small minded then he or she has to see from the broader perspective.  When seen with such perspective then one will understand what to learn from the story of Nachiketa.  

The main concept that comes through this narrative  is Nachiketa’s passionate desire of gaining ||Vidya (knowledge), his faith (shraddha), his tapas ( austerity), his Nishta (resolve), his realizations and spiritual wisdom.  This is the narratives one has to gain,  And anything that portrays Indian Itihasa (history) is irrelevant.   This is the understanding of Narratives from indian mind.

While real intellectuals accepted this, the nineteenth century saw the advent of self-styled historians who depicted inaccurately our history. They claimed that history is objective and beyond that it is  meaningless events or series of events. Is that really possible and  what is the point and utility of such history, that they call it as pure history? Such assumption is born in the brains of the brainless.   An example of deceit and perfidy is explained by Dr. A. N. Whitehead The notions of historians of history  devoid of aesthetics prejudice, of history devoid  of any reliance on metaphysical principles and cosmological generalization and is mostly a figment of the imagination (adventures of ideas, page 12).

It is mandatory that to understand the essential meaning of the Vedas, one must understand the language and the science of the Vedas, know its constructs along with and understanding of the historical concepts and aesthetic sense. Without this even people like Kumarila Bhatta and Prabhakar Mishra, though they were great scholars, purva mimasaka, but were caught in the superficialities, and what to speak of people like Max Muller who did not understand the essential meaning of vedas?   Even worse are  those who walked on the path of Max muller’s so called critical thinking?   

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.

References

https://ia800301.us.archive.org/29/items/Shankara.Bhashya-Chandogya.Upanishad-Ganganath.Jha.1942.English/Shankara.Bhashya-Chandogya.Upanishad-Ganganath.Jha.1942.English.pdf