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from the beginning of the second century B.C. to the end of the fourth century after] has left no trace of a building or sculpture devoted to the use of the Brahmin religion. Of course Brahminism existed; and it was probably, during the period, being developed into the form which it assumed in later times. But the religion certainly does not occupy a prominent position, and Buddhism was followed by the large mass of the people from princes down to the humble workman." And he goes on to say that the language of the earlier inscriptions "indicates a greater deference for the people who used it, than for Brahmanic learning."
BUDDHIST INDIA
If this opinion be accepted as accurate for that period (200 B.C.—400_A.D.)—and it certainly seems incontrovertible—then, a fortiori, it must be accepted in yet larger measure for the period four centuries earlier. As Professor Hopkins says':
"Brahminism has always been an island in a sea. Even in the Brahmanic age there is evidence to show that it was the isolated belief of a comparatively small group of minds. It did not even control all the Aryan population."
With regard to the inscriptions, M. Senart has shown conclusively, by an exhaustive study of the whole subject, that they at no time, either in spelling or in vocabulary, present us with a faithful picture of any vernacular. The degree in which they become more and more nearly allied to Sanskrit is a curious and interesting barometer by which we can gauge the approach of the impending revolution in politics, religion, and literature. And the gradual change in Religions of India (1896), p. 548.
Shree Sudharmaswami Gyanbhandar-Umara, Surat
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