In plain words
they come to be transformed. In Varuna's case, another notion appears — the notion of fear. This notion did make its appearance in seed-form, but the Aryan intellect suppressed it immediately.
Elsewhere it is written that some, gripped by the fear of having committed sin, prayed to Varuna to forgive them. But this notion was never allowed to develop on Hindu soil, and the reason is that it points toward the worship of one God. This monotheistic doctrine shone forth in the Hindu land at a very ancient time; of the whole Samhita portion of the Vedas, this is indeed the first and the most ancient.
However, this could not satisfy the Aryans. Because it seemed an exceedingly immature notion, Bharatiyas abandoned it and pressed forward toward a notion that seemed higher to the Bharatiya intellect. Yet in the books Europeans have written about the Vedas, the essence of Bharatiya paramārtha, and in their works of Vedic criticism, the writings of the ṛṣis are made to appear full of that ancient notion. To a Hindu, this seems merely laughable. The ones who taught, with their mother's milk, that there is no notion of God higher than the notion of the qualified, embodied God were the ancient philosophical inquirers — the Bharatiya ṛṣis.
In truth, the moment the Samhita period was left behind, Bharatiyas, thinking the monotheistic notion that filled the Samhita conception to be useless and unworthy of regard by Vedantins and true seekers, strove to attain a notion more philosophical and more transcendent of the world. Of the monotheistic notion they composed ever so many descriptions, such as "In Him alone the whole world stands" and "You alone are the keeper of every citta." Westerners regarded the human intellect as merely limited.