Universal Truths in the Vedas

• Universal Truths in the Vedas •

• In the Vedas, the appearance of ‘history’ is based only on word-similarity, name-similarity, and imagination •

✍️ Paṇḍit Bhīmsen Vidyālankār

Followers of almost all known religions of the world declare that their doctrinal scriptures propagate and establish universal truths, and they invite all humanity to be initiated into their faith. Undoubtedly, these scriptures do mention universal truths; yet it cannot be denied that they also clearly contain accounts of particular countries, periods, and individuals.

There is no disagreement regarding the dates and places of composition of scriptures such as the Bible, Qur’an, Purāṇas, Zend-Avesta, Guru Granth Sahib, etc. Stories and legends influenced by the traditions of their respective regions and periods are also associated with the lives of their authors and compilers. Because of these two reasons, seeking only universal truths in these scriptures—while ignoring their context—is like attempting to find fruit opposite to the nature of its tree, like expecting mangoes from a babool tree.

However, except for those who regard the Vedas as Divine revelation, even other thinkers cannot decisively state the exact time, place, authorship, or collection-history of the Vedas. As a result, no clear imprint of any specific country or person is found in them. Whatever is said is based on imagination and similarities of names and words. No truth in the Vedas can be definitively linked to any particular region or person.

The purpose of this analysis is to clarify that if there exists any doctrinal scripture in which we can search for principles free from the stamp of region, time, or individuals, it is the Vedas alone.

For this purpose, we suggest to Veda-loving readers to examine the first mantras of all four Vedas from the perspective of discovering universal truth. This inquiry will help us understand how the Vedas discuss universal realities.

The revelation of the Vedas occurred in the hearts of four ṛṣis. Whether this revelation occurred sequentially or simultaneously is unknown. The ṛṣis accepted this revelation through their inner spiritual powers and intuitive wisdom. If they had obtained it through ordinary mental effort, we could—based on experience—say that such knowledge cannot arise in all minds simultaneously. Yet no one has ever declared that the principles of one Veda are superior or inferior to those of another. No one has claimed that the Ṛgveda is superior or inferior to the Atharvaveda or Sāmaveda.
The revelation of the Vedas to Agni, Vāyu, Āditya, and Aṅgiras ṛṣis was not through mere human effort; it was through spiritual realization, through intuitive seer-knowledge.

A passage in the Yoga Darśana, while commenting on the Yogasūtras, states that a yogī—like a knower standing on a high mountain peak—perceives all realms and their truths in a unified vision. Similarly, the four seer-sages, through intuitive knowledge, perceived the mantras that display universal principles. Only self-realized sages can perceive universal truths.

The first evidence of this universality is that the elements discussed in the opening mantras of all four Vedas are found equally today, in all places, and in every state of human existence—just as they were in ancient times.

The First Mantras of the Four Vedas

Ṛgveda

The very first mantra—
“Agnim īḷe purohitaṃ…”—
discusses Agni.
The last hymn of the Ṛgveda also speaks of Agni:
“Saṃsamid yuvase vṛṣan…”
Thus from beginning to end, Agni—who brings harmony among body, mind, and soul—is a universal reality.

“Agni entered the mouth in the form of speech”—
meaning, Agni eternally awakens physical, mental, and spiritual light in human speech.

Yajurveda

Its first mantra—
“Iṣe tvo rje tvā…”—
describes the life-giving Vāyu as the instrument of the highest actions.
In its concluding chapter (Yajurveda 40), the discussion of immortal–mortal, formless–form, moving–stationary directs human attention toward karmayoga. The struggle between the material and the subtle, the moving and the still, is a universal truth experienced by all.

Sāmaveda

Its opening mantra—
“Agna ā yāhi vītaye…”—
inspires all humanity to bring harmony between air and fire through the discipline of offering oblations and cultivating inner purification.

Atharvaveda

The first mantra—
“Ye triṣaptāḥ pariyanti…”—
discusses the expansion and power of speech, which is symbolic of Agni. Every person must strive to become Vācaspati—master of noble speech.
This universal truth is visibly witnessed even today: the power and reach of speech have expanded across the world through modern instruments such as radio and communication technology.

The Gopatha Brāhmaṇa begins with
“Śanno devīr abhiṣṭaye…”,
which encourages the cultivation of peaceful speech.

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Conclusion

From this brief symbolic analysis, it is clear that the four Vedas begin with discussions of Agni, Vāyu, Āpaḥ (water), and Āditya—the coordinating principle among them. These are universal elements. Through their contemplation alone can truth, non-violence, non-stealing, brahmacarya, and non-possessiveness evolve. The disciplines of purity, contentment, austerity, self-study, and devotion to God can also arise through the worship of these universal elements mentioned in the first mantras.

Therefore, we conclude that if we wish to realize universal truths, we must understand the principles of Agni, Vāyu, Āditya, and Āpaḥ as revealed simultaneously in the hearts of the four Vedic ṛṣis.
Those who contemplate these elements become karmayogīs, conquerors of nature, stable in wisdom, and capable of expounding universal truth from the summit of knowledge.

Ṛṣi Dayananda, through the study of these very Vedas, realized these universal truths and invited the public toward them.