The trend of evolution of consciousness among vedic men differs radically from that of the west in the same measures as a yogi differs from an insectile man. Yogi is anendophilic or avails inbound rejoicement in contrast to exophilic common man of the materialistic society. A tradition was developed by the vedic people to be followed for ages. For understanding this tradition, culture and values of life freedom from western concepts and ideas is necessary because the west is unable to come out of the beliefs that the vedic tenets are philosophy. Instead these enforce experiential sadhana for atma.

Of prime relevance to a dehi, soul or astral body, that passes from one birth to another, is the kind of sanskars it gathers during the journey as a physical body. Sanskar is a carried over ego-emotion energy of the past-body to the new body and its force governs the mindset, nature and actions in the new body. The sanskars themselves can be placed under three categories: tames (or melancholic), rajas (or egocentric) and, sat (elevating). Based on their innate expression in a man he is firstly a shudra unfit for sadhana; and dwija, a man qualified for sadhana Statistics show that 60% men are shubra The people who carry the sanskar of past body can be taken as born atleast twice—the literal meaning of dwij. They differ from shubra in carrying the past ego or sanskars that are initially rajas as in the case of vaishya, followed by still advanced stage of a mixture of sat and rajas in kshatrlya and then mainly sat. Thus the initial differentiation of men under the two main categories leads to four classes of people—shudra, vaishya, kshatriya and brahman

The period spent by a dehi (astral body + atma) between the death and rebirth is called dehantar or the gap between the two bodies. During this period a dehi lives either a comfortable or an uncomfortable existence. The former constitutes heaven and the latter is hell. It was observed that renunciation and pious acts lead to heavenly dehantar. Accordingly, one was advised to follow five most important renunciations related to killing, untruth, stealing, sex and acquisition.

The life of vedic people was tied all through to the rituals numbering sixteen. Three of these are prenatal, twelve during life-time and one is posthumous. This ritualistic life had, at no time, any scope for physical enjoyments. It was modelled for a better dehantar and sanskars rather than physical enjoyments. Even death was accepted as a routine ritual in life because it was followed by a dehantar end then another body. In their ultimate development the vedic people followed a highly disciplined life with minimum food. Most of their time was utilised in memorization and worships. Taking to the forest in the later years of life was also common.

The evolutionary trend of the vedic population, in its terminal form, has become quite distinct from the disorganised Andamanese and the highly organised colonials of the western society. Indeed it is possible to quantify the separation between the three populations by a set of parameters scoring between 1 and 5. These bring out the differential pattern of change in the vedic people with reference to the other two. The counts and parameters relate to i) viscerosomatic strength (physical body) that are all minus, ii) intelligence which has its base in memory and logic, is an attribute of causal body and taken as positive, iii) inner strength of the self that is related to the astral body, iv) sadhana for brahm or consciousness around (antaRkaran) and expression of the past in sanskars (buddy body). A gross tally of counts shows that the vedic and the western populations end up as two very different people although they have started their evolution from the same stock of men around 26 Ka. The west reaches to -1 from +32 of Andamanese while vedic men score +71. In the terms of consciousness the western population has undertaken the route of negative growth or retrograevolution due to animaline impact of colonisation. The medic people have moved on the direct line of runl''tinn as the .senrn-hnard shows.