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NOTES: CHAPTER ONE 378 India (Beverly Hills: Benzinger, 1973); Thomas J. Hopkins,
The Hindu Religious Tradition (Belmont, California:
Wadsworth Publishing Company, 1971). Dhavamony (p. 22)
writes: "The early history of Hinduism . . . indicates that
Brahmanism grew into Hinduism owing to its assimilation,
accompanied by syncretism, of non-Brahmanical religious
elements, of which bhakti was the chief. Even today the
tension in Hinduism between non-dualism and bhakti religion
has not been satisfactorily resolved." See also Dhavamony,
chap. 7 ("The Origins of Bhakti).
9 See chap. 2, notes 45-47.
10 The Samaveda and the Yajurveda are largely
reworkings of the hymns of the Rgveda. The Atharva is also
a later text.
11Bishop Stephen Neil, Bhakti: Hindu and Christian
(Madras: Christian Literature Society, 1974), p. 8.
12 Any study of the Reveda should be prefaced by a
statement of the fact that this scripture presents, in a
language that is often obscure and exceedingly hard to
translate, a spirituality that is archaic in nature and
consequently difficult of access for moderns. There were
debates as to the meaning of key words and phrases in the
Veda as early as Y膩ska's Nirukta (ca. 500 B.C.E.). This
portion of my study therefore proceeds with a consciousness
of limitation that is greater than that felt in subsequent
sections. Perhaps the most reliable scholarly guide in this
diffcult area is Jan Gonda, whom for the most part I follow.
See Jan Gonda, Vedic Literature (Samhit膩s and Br膩hma峁嘺s),
vol. I, pt. 1 of A History of Indian Literature, edited by
Jan Gonda (Weisbaden: Otto Harrassowitz, 1975); Vision of
the Vedic Poets (reprint ed.; New Delhi: Motilal
Banarsidass, 1984).
13 Joseph Epes Brown writes of the native American
tradition: "Such beliefs in a plurality of indwelling
spirits (often referred to rather unkindly as `animism' or
'animitism') must be understood in relation to a
polysynthetic quality of vision. The recognition of
multiplicity on one level of reality need not militate
against the coalescing of the omnipresent spirit-beings
within a more ultimate unitary principle. Such a
polysynthetic metaphysic of nature, immediately experienced
rather than dangerously abstracted, speaks with particular
force to the root causes of many of today's problems,
especially to our present so-called 'ecological crisis'"
("The Roots of Renewal," in Seeing with a Native Eye, ed.
W. H. Capps [New York: Harper & Row Publishers, 1976], p.
30).