DOI Seite / Zitierlink:
https://doi.org/10.11588/diglit.636#0032
CHAPTER II.
Brahmanism.
The second phase of the Hindu religion may be suitably
called Brahmanism. The Brahmans themselves would pro-
bably call both phases Arya-dharma, 'the system of the Aryas'
(or perhaps Vaidika-dharma, or, according to Patanjali I. i. i,
Rishi-sampradayo dharmah).
As Brahmanism was the outgrowth of Vedism, so it cannot
be separated from it by any hard line of demarcation. Its
development was gradual, and extended over many centuries
— perhaps from the eighth century before Christ to the
twelfth century after Christ.
The crystallization of its cardinal doctrine into definite
shape is clearly traceable. In Vedic times there was, as we
have seen, a perpetual feeling after one Supreme Being, if
haply He might be found in sky or air. The hymn-com-
posers constantly gave expression to man's craving for some
perception of the Infinite. For the satisfaction of this craving
they turned to personifications of the Sky, Sun, Fire, Air,
Water, Earth.
What the deepest thinkers, even at that early period, felt
with ever-increasing intensity was that a Spirit (Atman),
beyond the cognizance of sense, permeated and breathed
through all material things. They bethought them with
awe of this same Spirit vivifying their own bodies with
the breath of life—of this mysterious Presence enshrined in
their own consciences. Then they identified this same Spirit
with the divine afflatus thrilling through the imaginations
of their own hymn-composers—with the spiritual efficacy of
the hymns themselves, with the mystic power inherent in
divine knowledge and prayer. This mysterious, all-pervading,
Brahmanism.
The second phase of the Hindu religion may be suitably
called Brahmanism. The Brahmans themselves would pro-
bably call both phases Arya-dharma, 'the system of the Aryas'
(or perhaps Vaidika-dharma, or, according to Patanjali I. i. i,
Rishi-sampradayo dharmah).
As Brahmanism was the outgrowth of Vedism, so it cannot
be separated from it by any hard line of demarcation. Its
development was gradual, and extended over many centuries
— perhaps from the eighth century before Christ to the
twelfth century after Christ.
The crystallization of its cardinal doctrine into definite
shape is clearly traceable. In Vedic times there was, as we
have seen, a perpetual feeling after one Supreme Being, if
haply He might be found in sky or air. The hymn-com-
posers constantly gave expression to man's craving for some
perception of the Infinite. For the satisfaction of this craving
they turned to personifications of the Sky, Sun, Fire, Air,
Water, Earth.
What the deepest thinkers, even at that early period, felt
with ever-increasing intensity was that a Spirit (Atman),
beyond the cognizance of sense, permeated and breathed
through all material things. They bethought them with
awe of this same Spirit vivifying their own bodies with
the breath of life—of this mysterious Presence enshrined in
their own consciences. Then they identified this same Spirit
with the divine afflatus thrilling through the imaginations
of their own hymn-composers—with the spiritual efficacy of
the hymns themselves, with the mystic power inherent in
divine knowledge and prayer. This mysterious, all-pervading,