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that the various elaborate methods of propitiating gods did not appeal to the common populace. By the addition of Agni (fire), Soma (Moon) etc as gods, the greatness of the already existing gods such as the Prithvi (Earth) Váyu (Wind), the Sun etc. was greatly reduced. The charm of sacrificial ceremonies and of Mantras (incantations) became unpleasant to the house-holder because it was very expensive and difficult of accomplishment.
Besides there were many usages generally prevalent among the Āryans which are not mentioned in the Vedas. There are the following three proofs in support of this argument viz
'Firstly-Only three Vedas are mentions in Buddhistic Literature. There is no mention of the Atharvana Veda any where' writes Prof Rhys Davids. It is clearly apparent that a collection of the numerous incantations was made with the object of enchanting others long before the Birth of Buddha but it was accepted as a Veda by the Sacrificer Adhvaryu. It was, then admitted as a Véda of the slightly inferior quality than the first three Védas.
Secondly :-No one knew exactly what were the religious tenets of the people existing in B. C. 527 in the great epic poem Maha Bhärata, because the great epic poem has undoubtedly undergone extensive changes two or three times, at the hands of learned Brāhmin Scholars. The intensive reason for making these extensive changes must probably be due to the prevalence among the masses, of the predominance of ideas which were not acceptable to themselves and which ideas could no longer be disregarded. The re-modelling of the Great Epic in its new form must possibly have been actuated by two motives yiz. 1, Preservation of the superiority of the Brăhmin caste-and establishment of the inferiority of the three remaining. The preachings of Buddha and of the Jains were becoming more popu. lar and the preservation of the superiority of the Brāhmin caste was in danger. 2. An outward manifestation to the world at large that the Brāhmins have the 'approbation of several popular
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