DOI Page / Citation link:
https://doi.org/10.11588/diglit.636#0037
Philosophical Brahmanism.
25
atonement for sin seems never to have taken firm hold of the
Hindu mind. Goats were generally sacrificed by Vaidika
Brahmans at their Soma-yagas, but only in connexion with
the central offering of the Soma or liquor of immortality, and
only under the idea of nourishing the gods with strengthening
food. Fire was the chief god, not only because he was visibly
present, but because he carried up the essence of the oblation
to the other gods. In later times sacrifice changed its cha-
racter and its name. It was called Bali. Goats and buffaloes
are now immolated by Pauranikas and Tantrikas, but only with
the view of appeasing and satisfying their bloodthirsty goddess
Kali, and certainly not with any idea of effacing guilt or
making a vicarious offering for sin. For the ordinary Hindu
wholly rejects the notion of trusting to anything for salvation
but his own self-righteousness.
Philosophical Brahmanism.
The second phase of Brahmanism, called Philosophical
Brahmanism, cannot be marked off by any decided line from
the other phases of Hindu religious thought. Its rudimentary
ideas are found running through the earlier system, and even
had their germ in Vedism. It is the purely spiritual doc-
trine of a universally diffused essence (Brahma), divested of
all ritualistic incrustations, and carried into lofty regions of
transcendental speculation.
In fact, a reaction from an overdone ritual was inevitable.
People became wearied with sacrifices and sacrificers. The
minds of thinking men found no rest in external rites and
turned away with disgust from every form of sacerdotalism.
It only remained to take refuge in speculative inquiries and
metaphysical investigations. If every man was a part of
God, what necessity was there that God should propitiate
himself? If a portion of the one self-existent Spirit chose
for a time to ignore itself, to invest itself with a body, to
25
atonement for sin seems never to have taken firm hold of the
Hindu mind. Goats were generally sacrificed by Vaidika
Brahmans at their Soma-yagas, but only in connexion with
the central offering of the Soma or liquor of immortality, and
only under the idea of nourishing the gods with strengthening
food. Fire was the chief god, not only because he was visibly
present, but because he carried up the essence of the oblation
to the other gods. In later times sacrifice changed its cha-
racter and its name. It was called Bali. Goats and buffaloes
are now immolated by Pauranikas and Tantrikas, but only with
the view of appeasing and satisfying their bloodthirsty goddess
Kali, and certainly not with any idea of effacing guilt or
making a vicarious offering for sin. For the ordinary Hindu
wholly rejects the notion of trusting to anything for salvation
but his own self-righteousness.
Philosophical Brahmanism.
The second phase of Brahmanism, called Philosophical
Brahmanism, cannot be marked off by any decided line from
the other phases of Hindu religious thought. Its rudimentary
ideas are found running through the earlier system, and even
had their germ in Vedism. It is the purely spiritual doc-
trine of a universally diffused essence (Brahma), divested of
all ritualistic incrustations, and carried into lofty regions of
transcendental speculation.
In fact, a reaction from an overdone ritual was inevitable.
People became wearied with sacrifices and sacrificers. The
minds of thinking men found no rest in external rites and
turned away with disgust from every form of sacerdotalism.
It only remained to take refuge in speculative inquiries and
metaphysical investigations. If every man was a part of
God, what necessity was there that God should propitiate
himself? If a portion of the one self-existent Spirit chose
for a time to ignore itself, to invest itself with a body, to