Mishraji next lays the foundation of the Vedas and how these works encapsulate both Vidya and Vigyan. And how, both these are translated as ‘science’ by eminent western scholars and ‘Indologists’. In fact, he points out “some plainly ridiculous misinterpretations were handed down as translations of the original Sanskrit texts, all of which resulted in grave misunderstanding of the Vedas and caused confusion…” although on the other hand he also credits them-“We must also express our gratitude to a large number of western scholars who have continued to study the Vedas… But for the fact that commentaries, translations and other publications in the English language have been made available, the generations of Indians groomed in the colonial education system would have no opportunity to become acquainted with this ancient wisdom”. Therefore, Mishraji has taken upon himself the onerous task, in all these Volumes, to correct these misinterpretations wherever possible and to come up with improved English language versions. For example, he explains, that ‘Vi’ as a prefix denotes ‘movement’ and therefore ‘Vigyan’ is the ‘jnana’ or knowledge of all the external vibrations of the Universe. On the other hand ‘Vidya’ is the information of the ‘Divya’ region that is beyond the visible but can be accessed only by the ‘brightness’ of the mind or ‘mana’. Thus, whereas, Vigyan deals with external knowledge and its measurement Vidya “deals with the factors, principles and processes which lie behind natural phenomena” i.e. it is internal, interpretive and non-measurable.