ry and
practice.

D. Besides the Sanskrit books mentioned above numerous vernacular
works, especially collections of hymns, are accepted as authoritative
by various sects, and almost every language has scriptures of its own.
In the south two Tamil hymnals, the Devaram of the Sivaites and
Nalayira Prabandham of the Vishnuites, are recited in temples and are
boldly stated to be revelations equivalent to the Veda. In northern
India may be mentioned the Hindi Ramayana of Tulsi Das, which is
almost universally venerated, the Bhaktamala of Nabha Das,[456] the
Sur-sagar of Surdas and the Prem Sagar. In Assam the Nam Gosha of
Madhab Deb is honoured with the same homage as a sacred image. The
awkwardness of admitting direct inspiration in late times is avoided
by the theory of spiritual descent, that is to say of doctrinal
transmission from teacher to teacher, the divine revelation having
been made to the original teacher at a discreetly remote epoch.

2

In considering the evolution of modern Hinduism out of the old Vedic
religion, three of the many factors responsible for this huge and
complicated result deserve special attention. The first is the unusual
intensity and prevalence of the religious temperament. This has a
double effect, both conservative and alterative: ancient customs
receive an unreasonable respect: they are not abolished for their
immorality or absurdity; but since real interest implies some measure
of constructive power, there is a constant growth of new ideas and
reinterpretations resulting in inconsistent combinations. The second
is the absence of hierarchy and discipline. The guiding principle of
the Brahmans has always been not so much that they have a particular
creed to enforce, as that whatever is the creed of India they must be
its ministers. Naturally every priest is the champion of his own god
or rite, and such zeal may lead to occasional conflicts. But though
the antithesis between the ritualism of the older Brahmanism and the
faith or philosophy of Sivaism and Vishnuism may remind us of the
differences between the Catholic Church and Protestant reformers, yet
historically there is no resemblance in the development of the
antithesis. To some extent Hinduism showed a united front against
Buddhism, but the older Brahmanism had no organization which enabled
it to stand as a separate Church in opposition to movements which it
disliked. The third factor is the deeply rooted idea, which reappear