The Religion and Philosophy of the Veda and Upanishads v1.c10.23

v1.c10.23

The difficulties of applying information derived from the later texts is adequately illustrated by the case of the use of idols.⁴ The epic ⁵ shows clearly and indubitably the use of idols of the gods, and both it and Manu mention Devalakas, persons who carry idols about, while the grammarian Pāṇini ⁶ recognizes the use of the name of a god to denote his idol. On the other hand, it is perfectly clear that save in the latest stratum of the Vedic literature ⁷ idols are not recognized in cult, and then only in the domestic ritual. What conclusion is to be drawn from such facts ? Are we to suppose that idols were really in popular use among the Vedic tribes, but were not approved by the exclusive Brahmans, to whom we owe the texts? It may be observed that when we take the ritual as a whole there is very little sign of the alleged exclusiveness of the Brahmans, whose character in this regard is assumed through the error of treating the Rigveda and the speculations of the Brāhmaṇas as completely representing their views. Other causes are equally possible and more plausible. The use of idols may have been influenced by the non-Aryan population, as it gradually became assimilated; it may have used them and had fixed sanctuaries before the advent of the Aryans, whose lack of idols or sanctuaries may either have been primitive or induced by their migrations, which uprooted their local connexions. Or the use may have been a natural innovation within the Vedic circle of tribes, or introduced through contact with non-Vedic Aryans. There is no proof that the Indo-Europeans practised the use of idols, and the evidence of German religion¹ suggests that the position there as certainly in Iran² was much as in Vedic India, and it is, therefore, perhaps more plausible to believe that their employment gradually developed in India itself, though under what influences we simply do not know. This is certainly more legitimate than to suppose an idolatrous people and an exclusive priesthood. What, however, is essential is to note that Vedic religion is normally aniconic, for the interest of any religious system largely depends on what is peculiar and distinctive and not on that vast mass of beliefs which it must possess in common with other religions.