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the beginning of creation, the only Lord of the unborn Universe. 
He is the eternal bliss whom we shall praise and adore.”’ 
2. From Yajur-Veda, “‘ Being all vision, all power, all motion in 
Himself, He sustains with His power the whole universe, Him- 
self being one alone.’’ 3. From Atharva Veda, “There are 
neither two Gods nor three, nor four nor ten. He is one and 
only one and pervades the whole universe. All other things 
live, move and have their existence in Him.”’ 4. From Isho- 
panishat, ‘‘ By one supreme Ruler is this universe pervaded, 
even every world in the whole circle of nature ; enjoy pure 
delight, O man! by abandoning all thoughts of this perishable 
world, and covet not the wealth of any creature existing.”’ 
Many other quotations were cited from various books, proving 
that the ancient Aryans were Monotheists. 
The next article of faith is the belief in the Vedas (four in 
number) as the works of true and infallible knowledge and 
divine truths. They are believed to be inspired in the minds 
of four sages in the beginning of the creation for the guidance 
of the human race. 
Next in importance comes their belief in the co-eternity of 
God, spirits, and matter. The spirits and matter form the 
fundamental duality of this universe and eternally co-exist 
with God. This philosophy was propounded by two well 
known schools of philosophy called Sankhya and Yoga Dar- 
shana. The Aryans did not believe that all the universe 
sprang from nothing or was created by God out of Himself. 
They believed that our spirits and matter co-existed with Him 
at all times and that He brings this universe into existence 
from this matter and multitude of spirits. 
The Doctrine of Transmigration of Soul was the funda- 
mental Doctrine of their faith, on which they constructed the 
whole structure of their life and mode of conduct. Their 
words, thoughts and actions were all governed and guided by 
the faith in this doctrine. They could not believe in the 
doctrine of eternal punishment or eternal bliss. They literally 
believed in the words of Upanishat, ‘‘O thou that hast sown 
the seed of deed, remember the same thou shalt reap.” So 
clearly reasoned out and argued is this doctrine in its various 
details, in the old books of these people, that it made even 
men like Professor Huxley write, ‘‘ None but very hasty 
thinkers will reject it on the ground of inherent absurdity. 
Like the doctrine of evolution itself, that of transmigration 
has its root in the world of reality, and it may claim such 
support as the great argument from analogy is capable of 
supplying.” 
