behind was the one Spirit or Being of which the gods were names and personalities and powers, ekam sat vipra bahudha vadanti? These godheads were not only masters of physical Nature but they were at the same time inward divine powers. Simultaneously, they were also states and energies born in our psychic being. Godheads, devas, are declared to be the guardians of truth and immortality, the children of the Infinite, and each of them to be in his origin and his last reality the supreme Spirit putting in front one of his aspects. In the Vedic vision, the life of man was a thing of mixed truth and falsehood, a movement from mortality to immortality, from mixed light and darkness to the splendour of a divine Truth whose home is above in the Infinite but which can be built up here in man's soul and life. This building up the home of Truth here implies a journey and a battle between the children of Light and the sons of Night, a getting of treasure, of the wealth, the booty given by the gods to the human warrior, and a journey and a sacrifice. The Vedic poets spoke of these things in a fixed system of images taken from Nature and from the surrounding life of the war-like, pastoral and agricultural Aryan peoples. And these images centred round the cult of Fire and the worship of the powers of living Nature and the institution of sacrifice. The Vedic poets used for their expression a fixed and yet variable body of other images and a glowing web of myth and parable which expressed to the initiates a certain order of psychic experience and actual realities.
Yaska has spoken of several schools of interpretation of the Vedas. He has declared that there is a triple knowledge and therefore a triple meaning of the Vedic hymns, a sacrificial