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Therefore it matters little to us, except as a matter of antiquarian interest, to know what the Vedic singers may have dreamed; or what Thales or Xenophanes or Parmenides may have thought about the first principle of things, or about the many and the one.
Max Müller says that "the sacred books of India offer the same advantages ... for the study of the origin and growth of religion ... which Sanscrit has offered for the study of the origin and growth of human speech." Dr. Muir claims that the Vedic hymns illustrate the natural workings of the human mind in the period of its infancy.
This is abundantly shown in all those peoples who have attained to an altogether anthropomorphic polytheism, either among the Aryans, prior to their dispersion, in the Vedic period in India, among the Celts, Græco-Latins, Germans, Slavs, or in the Finnish races, Mongols, Chinese, Assyrians, Egyptians, Mexicans, and Peruvians, as well as among the barbarous peoples of modern times.
Śankara disapproved of their doctrine that the Lord is the efficient cause of the world, nor would the substitution of vernacular for Sanskrit literature and temple ceremonies for Vedic sacrifices have found favour with him. But these were evidently strong tendencies in popular religion. Many important temples were dedicated to Śiva during the eleventh and twelfth centuries.
When an occasion for doubt respecting what should be done arises, that should be regarded as the injunction of the scriptures which ten persons versed in Vedic scriptures or three of those that frequently recite them may declare. The bull, earth, little ants, worms generated in dirt, and poison, should not be eaten by Brahmanas.
There are, indeed, traces in some of the earliest Vedic hymns of a feeling of dependence upon superior powers, yet the Brahmanical priesthood taught men that he who was rich enough to offer a sacrifice of a hundred horses might bankrupt heaven, and by his simple right of purchase even rob Indra of his throne.
The Vedas also recognize a series of creatures superior to man, the gods of the elements and stars; they likewise personify the attributes of the Deity. The three Vedic divinities, Agni, Indra, and Surya, are not to be looked upon as existing independently, for all spirits are comprehended in the Universal Soul. The later Hindu trinity, Brahma, Vishnu, and Siva, is not recognized by them.
With the Vaishṇavas it is an article of faith nor do the worshippers of Śiva usually propitiate him with animal sacrifices, though these are offered by the Śâktas and also by the small class of Brahmans who still preserve the Vedic ritual. Hardly any Hindus habitually eat meat and most abhor it, especially beef.
By parity of reasoning, the religious beliefs of peoples as much less advanced than the Kaffirs as the Kaffirs are less advanced than the Vedic peoples, should be still nearer the infancy of faith, still 'nearer the beginning. We have been occupied, perhaps, too long with De Brosses and our apology for De Brosses. Let us now examine, as shortly as possible, Mr.
On the other hand, that is time for the battle. I have performed many sacrifices. I have given away Dakshinas to Brahmanas, I have obtained the attainment of all my wishes. I have listened to Vedic recitations. I have walked upon the heads of my foes. My servants have all been well cherished by me. I have relieved people in distress.
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