Notes and References
1 Vide., Grant Alien, Evolution of the Idea of God, New York 1897; Breasted, Jas H., Ancient Times, Boston, 1916; Jean Capart, Thebes, London, 1926; Miles Dawson, Ethics of Confucious, New York 1915; G. Maspero, The Dawn of Civilization: Egypt and Chaldea,, London, 1897; S. Reinach, Orpheus: A History of Religions, New York,1909 and 1930; Lynn Thorndike, ,Short History of Civilization, New York, 1926.
2Homer, Iliad, translation by W. C. Bryant, Boston, I898' Homer, Odyssey, text and translation by A. T. Murray, Loeb Library.
3 Murray, G., Five stages of Greek Religion, Oxford, I930.
4Harrison, G. E., Prolegomena to the Study of Greek Religion, Cambridge, 1922.
5 Vide., Bertrand Russell, History of Western Philosophy, Rutledge, London,1996, p. 43.
6There appears to be a long period intervening between the Vedic Samhitas and the Upanishads. Numerous branches of the Vedic Samhitas developed in this period. Each of the recensions of the Vedas had a separate Brahamana. These Brahamana contained detailed analysis of various categories of sacrifices, their rituals and procedures . We also find in these Brahamanas, legends, anecdotes and narration of stories. They are looked upon as expositions of various aspects of the Vedas. The Brahamana literature seems to have been very vast, but a number of Brahamanas have been lost. According to many ancient scholars, the Vedic Samhitas and Brahamanas together constitute the Veda, although the Vedic Samhitas have ultimate authority of validity. In Nineteenth century, Dayananda Saraswati, expressed the view that the Brahamanas cannot be regarded as a part of the Veda. There is, however, no dispute about the fact that Brahamana are looked upon as elucidation or interpretation of the Veda, and this itself implies the superiority of the Vedic Samhitas as