A careful study of the Rig-Veda shows that even in the early times, karma and jñāna were recognized as two separate factors in the spiritual progress of man. Karma is connected with the world immediately above the one in which we live; and jñāna is connected with the world further above that. Agni and Indra are connected with sacrifices, and the gods of the highest world are connected with prayer, and jñana. Since the Vedic Samhitas are intimately connected with sacrifices, it is but natural that the gods connected with sacrifices, the gods of the two lower regions, should be more prominent in the Rig-Veda. It is only through jñana that the soul can get into a state of everlasting bliss. This jñāna is esoteric knowledge. At the time of the Rig-Veda, the rsis had evolved a highly complicated system of philosophy and that the value of jñāna as a means to final release from the world of physical bondage had been well established. The Yajur- Veda and the Sama-Veda are of little importance to a student of ancient Indian culture. One notes the same optimistic tone in the Yajur-Veda, regarding man's life in this world and his future in the other world. Material plenty is also quite noticeable. Gold and ornaments are spoken of freely as covetable objects. Cows are mentioned in thousands. So far as culture is concerned, so far as religion and philosophy go, there is no difference between the Rig-Veda and the other two Vedas