Philosophy

Satapatha Brahmana Part II (SBE26) , Julius Eggeling tr. [1885], at sacred-texts.com There is no indication of temples in the Vedic period. Also, there is no record of idol worship in the Vedas. However, there is mention of altars. The altar ( vedi ) was considered to be earth’s extremest limit; and sacrifice, the navel of the world (RV.1.164.35). One of the altars was made to sit on the earth, was considered to be eye-shaped, and the sacrifice was directed sun-ward. Trimmed ladle was used to pour oil into the altar’s fire (RV.6.11.5). However, there were altars of various other shapes as well. B.G. Sidharth suggests a possible “connection between the fire altars in Turkmenistan (Togolok) and Afghanistan (Dashly) and the Harappan civilization, particularly Kalibangan, where there are seven fire altars, and also with the Harappan seal showing worship at a fire altar with seven accompanying deities.”[1] He tries to reconcile these archaeological discoveries with the concept of the seven

Max Mueller (1823-1900) There have been various interpretations of Vedic theology throughout history. But, one of the most original was suggested by Max Muller (1823-1900), an authority on the Sanskrit language and translator of several ancient scriptures, which helped him compare religions not only theologically but also linguistically. In his Lectures on the Origin and Growth of Religion as Illustrated by the Religions of India (1878), Max Muller considered Vedic religion to preliminarily involve mainly the worship of the Sky God or the Heavenly Father. He writes: Five thousand years ago, or, it may be earlier, the Aryans, speaking as yet neither Sanskrit, Greek, nor Latin, called him Dyu patar, Heaven-father. Four thousand years ago, or, it may be earlier, the Aryans who had travelled southward to the rivers of Penjab, called him Dyaush-pita, Heaven-father. Three thousand years ago, or, it may be earlier, the Aryans on the shores of the Hellespont, called him Ζευς πατηρ [Zeus pate