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Hinduism is a religious tradition that originated in the Indian subcontinent. Hinduism is often referred to as Sanatana Dharma by its practitioners, a Sanskrit phrase meaning "the eternal law". Dr. Radhakrishnan notes: "Hinduism is not just a faith. It is the union of reason and intuition that can not be defined but is only to be experienced. Evil and error are not ultimate. There is no Hell, for that means there is a place where God is not, and there are sins which exceed his love".

The Vedic parable or legend of the Angirasa Rishis is the most important of all the Vedic myths.
Usha, the Dawn, is described repeatedly in the Veda as the Mother of the Cows. If the cow is a Vedic symbol for the physical light or for spiritual illumination, then the phrase ‘the Mother of the Cows' is to bear the sense of either the source of the physical rays of the daylight or the source that creates the radiances of the supreme Day, the splendour and clarity of the inner illumination.
The Seven Rivers of the Veda, the Waters, aapah, are usually designated or figured in the Vedic language as the seven Mothers or the seven fostering Cows, sapta dhenavah. The word aapah itself has, covertly, a double significance.
In the hymn of Vamadeva, the rivers, ghrtasya dhaaraah, are not rivers of clarified butter or of physical water, but psychological symbols.
The three Riks of the third hymn of Madhuchchhandas, in which Sarasvati has been invoked, run as follows.
The symbolism of the Rig-veda is at its highest clarity in the figure of the goddess Sarasvati. In many of the other gods, the balance of the internal sense and the external figure is carefully preserved. The veil for them is never completely removed.
The third hymn of Madhuchchhandas is also a hymn of the Soma sacrifice. It is composed, like the second before it, in movements of three verses, the first addressed to the Ashwins, the second to Indra, the third to the Vishwadevas, and the fourth to the goddess Sarawati. In this hymn, in the closing movement, in the invocation to Saraswati, there is a passage of clear psychological significance of great import.
n the second hymn of Madhuchchhandas addressed to Indra and Vayu, we have a passage full of clear and invincible psychological suggestions. In this hymn, the idea of the rtam is insisted upon with an even greater force than in the hymn to Agni.
The Rig-veda is one in all its parts. It is the same substance, the same ideas, the same images and the same phrases in all its ten Mandalas. The Rishis are the seers of a single truth, and use, in its expression, a common language. They differ in temperament and personality.
No interpretation of the Veda can be sound which does not rest on a sound and secure philological basis. Yet this Scripture with its obscure and antique tongue offers unique difficulties. It is not possible to rely entirely on the traditional and often imaginative renderings of the Indian scholars alone.
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