THE ONE VERSUS MANY IN THE VEDAS:- IN THE LONG HISTORY of man (Homo sapiens) a basic question has persisted to be an unsolved puzzle “Is the universe monistic or pluralistic?” Whether man is primitive or civilive, illiterate or highly educated, he does perceive the pluralistic world, he appreciates the diversity in Nature, & thus gets a prima facie evidence of the existence of multipcity among the real things of the world. He believes his sense-perceptions. He gets knowledge about the external world through his five sense-organs, viz., eyes, ears, nose, taste-buds in the mouth, & skin receptors. He relies on his sense-perceptions. And so is the world of plurality real for him. VEDANTIC NON-DUALISM:- THERE ARE DIFFERENT schools of Vedanta. Prominent among them are non-dualism (advaitavada) of Sankara, qualified non-dualism (visistadvaitavada) of Ramanuja & dualism (dvaitavada) of Madhva. The doctrine of non-dualism with reference to monism versus pluralism will be discussed in this chapter. The quintessence of Advaita Vedanta may be given at the outset: Brahman alone is real. The world of plurality is illusory. The world-appearance is caused by the superimposition of nescience (avidya) on Brahman. The individual soul (self or jiva) is the same as the Supreme self or Brahman. NON-DUALISM KASHMIRI SAIVA PHILOAOPHY:- IN THE SECOND CHAPTER of this bool, the salient features of the absolute idealism of Sankara have been discussed. Kashmiri Saivism is another important school of monistic idealism or idealistic monism which also contains features of realistic idealism or concrete monism. The literature on Saiva monism is vast. Important source books that have referred to on this topic are: Siva Sutra,1 Peatyabhijanhrdayam,2 Spanda-Karika,3 Isvara-Pratyabhijnavimar~sini,4 The Doctrine of Vibration,5 & An Outline of History of Saiva Philosophy.6